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THE 

RESTORATION OF ISRAEL, X % a 



BY 

R. JOSEPH CROOLL, 

TEACHER OF THE HEBREW LANGUAGE IN THE UNIVERSITY 
OF CAMBRIDGE, &c. 

AND 

AN ANSWER, 

BY 

THOMAS SCOTT, 

RECTOR OF ASTON SANDFORD, BUCKS. 




LONDON: 
Printed by B. R.GOAKMAN . 

AT THE LONDON SOCIETY'S OFFICE, CHURCH STREET, SPITALFl ELDS j 

Sold by 

L. B, SEELEY, FLEET STREET, J. HATCHARD, PICCADILLY, 

AND GALE, CURTIS, & FENNER, 

PATERNOSTER ROW. 

1814. 



1 QJ- 






PREFACE. 



A considerable time ago, a copy of the book, 
which I here attempt to refute, was sent to me, 
by the Committee of the London Society for 
promoting Christianity amongst the Jews, with a 
request that I would answer it. The same was 
done, as I understood, to a few other persons. 
Having looked into it, in rather a slight manner, 
and being fully engaged at the time, I was not 
at all inclined to undertake the service ; think- 
ing, that some other person, more at leisure, 
would do it in a more adequate and acceptable 
manner. 

But being something less engaged, in the be- 
ginning of the present year, I again took up the 
copy, and read it more attentively; purposing, 
if not too late, to make some short remarks on 
particular passages, and communicate them to 
any one who, I should learn, was preparing an 
answer. 

In attempting this, however, the whole con- 
cern appeared to me in a new light ; and I 



IV PREFACE. 

perceived that by this work, an opening was 
given to the zealous friends of Christianity, and 
cordial friends of the Jews ; of bringing the 
whole subject, in controversy between Christians 
and Jews, before the publick and the nation of 
Israel, 

I am indeed free to acknowledge, that before 
I carefully studied Mr. Crooll's statements, I had 
not well understood the subject : nor had I been 
aware of half of the objections, current opinions, 
and traditions, which stand in the way of a Jew, 
to prevent his embracing Christianity. The ar- 
guments adduced, indeed, did not appear either 
conclusive, or very difficult to be answered: but 
questions were started on almost every part of 
the subject, of which I had not previously thought ; 
and, in some instances, I found that a consider- 
able degree of plausibility was given to objections. 

It is true, I understood, that the work was not 
to be published by the London Society, without 
an answer : but it occurred to me, that if it were 
not answered, the author might have to say, that 
he had, in some sense, challenged the Committee 
and friends of that Society to answer his work, 
bat they were not able ; and therefore, that he 



PREFACE. V 

at length published it himself, as unanswerable ; 
or, at least, that the substance of it would in 
one form or other be circulated. On enquiry, I 
could not learn that any one was engaged in 
preparing an answer: and thus I was led on, 
step by step, at length to undertake the service; 
and, after many changes in my plans and ar- 
rangements, which have occasioned much delay, 
the result is presented to the publicb in its present 
form. 

I cannot but fear, however, that some Christian 
friends may question the propriety of publishing 
such a work, for the sake of answering it : and 
I am fully aware, that stating plausible objec- 
tions, without a very satisfactory refutation of 
them, is, in all ordinary cases, a dangerous mea- 
sure. But this appears to me, not to be an or- 
dinary case ; but one which cogently requires 
something to be attempted : and I regard it, as 
a most important opening, to a fair and full 
investigation of the whole argument, which ought 
not to be neglected. 

Id fact, Jews have hitherto kept themselves 
within certain strong holds, and inaccessible re- 
cesses; making occasional incursions against Chris- 



VI PREFACE. 

tianity ; rather than attempted to lead forth their 
troops into the open field of fair argument: and 
Christians seem to have been so afraid of offend- 
ing them, by clearly exhibiting the mysteries of 
our holy religion ; that they have, as it were, 
kept the grand things to be contested, in the 
back ground. But I rejoice, that there is at 
length a prospect, of the whole subject becom- 
ing more generally examined and understood. 

It has been the opinion of several learned men, 
that nothing should be brought forward, in this 
controversy, except the insulated question, Whe- 
x ther Jesus be, or be not, the promised Messiah ; 
and that the peculiar doctrines of Christianity, 
should be kept out of sight. I own, I once was 
favourable to this idea, but it is manifest from 
Mr. C.'s work, that these peculiar doctrines, or 
at least those views of Christianity which are 
^maintained in the Creeds and Articles of our 
church, form so» prominent a part of their ob- 
jections to the New Testament ; that they are 
nearly inaccessible to all other arguments: and 
must remain so, as far as I can perceive, till it 
is clearly shewn that these doctrines are con- 
tained in the Old Testament ; or, are not at 
all inconsistent with its leading principles. This, 



PREFACE. VII 



therefore, I have attempted : with what success 
others must decide. Many things, in the man- 
agement of the argument, will appear to the 
Christian reader, different from what he was 
prepared to expect, or approve : as indeed, they 
are far different from what at first impressed 
my own mind. But to reason with Jews, on the 
sole authoritative ground of the Old Testament; 
concerning Christianity, and its most important 
doctrines, which we are accustomed to prove 
almost exclusively from the New Testament; is 
an undertaking attended with far more difficulties 
than it may appear to be, to those who never 
made the trial. 

In respect of such Jews, as may be induced 
to read this work, I can only intreat their can- 
dour and attention. I am conscious, before God, 
of most cordial good-will to the nation, and to 
every individual of it : but, as I am also deeply 
convinced of the truth and excellency of Chris- 
tianity ; I do earnestly long and daily pray for 
their conversion to their own Messiah, and our 
most gracious Lord and Saviour. I have not in- 
deed, in what I have written, declined to use 
all my ability, be it what it may : " I know not 
u to give flattering words; 5 ' and in a few in- 



Till PREFACE. 

stances I have hinted a gentle reprehension. I 
trust, however, that even Jews will allow me 
to be a fair, a candid, and a benevolent oppo- 
nent; and that they will not say, that I have 
treated them disrespectfully, or with bitterness 
and severity. 



THOMAS SCOTT. 



Aston Sandford) 

October 4, 1814. 



THE 

RESTORATION 

OF 

ISRAEL. 

BY R. JOSEPH CROOLL, 

Teacher of the Hebrew Language in the University of Cambridge 



According to the days of thy coming out of the land of Egypt will I shew 
unto him marvellous things. Micah vii. 15. 

The breaker is come up before them : they have broken up, and have passed 
through the gate, and are gone out by it; and their king shall pass 
before them, and the Lord on the head of them. Micah ii. 13. 

And their seed shall be known among the Gentiles, and their offspring among 
the nations : all that see them shall acknowledge them, that they are 
the seed which the Lord hath blessed. Isaiah lxi. 9. 

Prove all things; hold fast that which is good. 1 Thess. v. 21. 



DECLARATION 



IF ever this book should fall into the hand of a Christian 
the author would beg of him to consider the following ob- 
servations, 

First,— It was written without any design to publish 
it, and only to satisfy ths Author's own opinion, as will 
be seen in the sequel. Secondly, — It may be said that 
the author is an enemy to Christians : to banish this idea, 
the following proof is offered. 

It is well known that at the time when the law was 
given to Israel, all the seventy nations were worshippers 
of idols. By this way of worship there was no life for the 
Gentiles to exist in God's world. But the Lord is good 
to all, and his tender mercies are over all his works : he 
commanded to his people Israel to make intercession for 
all the Gentile world, and also to offer sacrifices for them ; 
and this was done during all the time that Israel dwelt in 
their own land. And every year on the feast of Taber- 
nacles, 70 young bullocks were offered for the seventy 
nations of this world, Numb. xxix. 13 : the first day 13, 
the second 12, the third 11, the fourth 10, the fifth 9, 
the sixth 8, and the seventh day 7. 

In the time of Jeremiah the prophet, Nebuchadnezzar 
came to Jerusalem and took Jeconiah, at that time king, 
together with the queen, and a great number of the 
nation, captives, and brought them into Babylon. At the 
same time, Hananiah, a false prophet, spoke in the name 
of God ; saying, Within the space of two full years, all 
those that are in captivity in Babylon shall return . Jer. 
xxviii. 1 L The prophet was commanded by God to write 
an epistle to the captives in Babylon. " And seek the 
peace of the city whither I have caused you to be carried 
away captives, and pray unto the Lord for it: for in the 
peace thereof shall ye have peace. Jer. xxix. 7. 



It is well known that Israel never had any greater 
enemy than Nebuchadnezzar and his people, yet were 
our forefathers commanded by God to pray for them. 
But how much more is it our duty to pray for the nations 
at the present time, in particular for this country, for 
here we are used well, and treated better than in any 
other country ; here we enjoy ease and security. As 
for myself in particular, during the time I have resided in 
this country, I have received a great deal of kindness 
from both sexes. But the real cause of writing this book 
was from reading a small tract published by the Commit- 
tee of the The London Society for promoting Chris- 
tianity amongst the Jews ; and here I shall quote 
their own words : " If any doubts should yet remain in 
the mind of any person sincerely enquiring after truth, 
upon the heads discussed in this address; or if any new 
difficulties should present themselves ; it would give plea- 
sure to any member of this Committee, to confer person- 
ally with such enquirer on the subject." — No. II. p. 12. 

In the beginning of this paragraph, it is said that they 
have answered almost every thing, and that a Jew has no 
more to say for himself. Considering these things, I 
thought I would search, and try to find, if their statement 
was sufficient for the conviction of a Jew. And after I 
set to work, I found fresh difficulties, by which it appears 
to me that they have yet answered nothing ; and further, I 
think that those things which I have advanced in this 
book, it is impossible for the Committee to answer. All 
learned Christians will allow r a Jew to suggest every diffi- 
culty which he thinks it impossible for a Christian to 
answer; but there are some ignorant Christians, who, as 
soon as a Jew advances any thing in his own behalf, will 
immediately say, he blasphemes. I hope that whoever 
reads this book will be a learned Christian, and will 
remember that a learned Committee have sent forth their 
publications to the Jews, on purpose to see if any Jew 
has any thing further to say. What difficulties 1 have 
found, 1 have declared in the following pages, and if the 
Committee are able to answer them, it may be good for 
both parties. 



THE 



RESTORATION OF ISRAEL. 



Messiah. — This name is applicable — 1. To a king; 
— 2. To d prophet ;— 3. To a high priest. And Jehu the 
son of Nimshi shalt thou anoint to be king over Israel ; 
and Elisha the son of Shaphat, of Abel-meho-lah, shalt 
thou anoint to be prophet in thy room. 1 Kings xix. 16. 
Thou shalt also take the anointing oil, and pour it upon his 
head, and anoint him. Exod. xxix. 7. Also every one that 
is made a king is called a Messiah. Thus saith the Lord 
to his anointed, to Cyrus, &c. Isaiah xlv. 1 . This title is al- 
ways given either to a king, to a ruler, or to a judge. Be- 
hold thy king cometh unto thee. Zech. ix. 9. Yet out of 
thee shall he come forth unto me, that is to be ruler in 
Israel. Mic v- 2. But with righteousness shall he judge 
the poor. Isaiah xi. 4. 

He is to be only a man. — So shall they be my peo- 
ple, and 1 will be their God, and David my servant shall 
be king over them. Ezek. xxxvii. 24. But they shall serve 
the Lord their God, and David their king, whom I will 
raise up unto them. Jer, xxx. 9. Afterwards shall the 
children of Tsrael return, and seek the Lord their God, and 
David their king. Hos. iii. 5. 

He must have both father and mother. — It is ac- 
knowledged by all that the Messiah was to be the Son of 
David : for this reason Jesus could not be the Messiah ; 



6 THE RESTORATION OF ISRAEL. 

and if it should be said that his mother was a daughter of 
David, that will not relieve the objection ; for if the 
daughter of David brings forth a son., he can by no means 
be called the son of David : for a son by a daughter has 
lost the very name of a son of David, although the son of 
his daughter. And they assembled all the congregation 
together on the first day of the second month, and they 
declared their pedigrees after their families, by the house 
of their fathers, but not by the house of their mothers. 
Numb. i. 18. Here we may observe, that a daughter 
in Israel has no pedigree of herself, for if the daughter of 
a priest be married to a man of another tribe, her son will 
be no priest ; and if a daughter of any tribe be married 
to a priest, and she brings forth a son, he will be a priest ; 
thus the pedigree of a man depends on his father only. 

A Saviour — is not the name of the Messiah, but the 
name of God ; for the Messiah himself shall look up to God 
to be saved. He is just and shall be saved, Zech. ix. 9. 
Observe the word is J/t^W venousha ; the proper sense 
of the word is, And he shall be saved, but not ' ( to save 
himself/* And again, For I am the Lord, thy God,, thy 
Saviour. Isaiah xliii. 3. I, even I, am the Lord ; and be- 
side me there is no Saviour ; ver. 11. And all flesh shall 
know, that I the Lord am thy Saviour and thy Redeemer, 
the mighty one of Jacob. Isaiah xlix. 26. Happy art thou, 
O Israel ; a people saved by the Lord, (Deut. xxxiii. 29.) 
— but not by the Messiah. 

The Son of Man. — Ezekiel the prophet is called by 
this name, and was called so by God. Jesus also called 
himself the Son of Man- We shall find it very difficult 
to settle by what name he ought to be called : for if he is 
a God, he is no man ; and if he is a man, he is no God. Je- 
sus himself never thought of such a thing ; therefore he 
called himself the Son of Man : but had he thought that 
he was a God, he would have called himself the Son of a 



THE RESTORATION OF ISRAEL. 7 

woman ; and that would have proved,, that no man could 
have been his father ; but, if any man will contend that he 
was both Gpd and man, it cannot be true : for we have the 
following text ; And there is none other, that can shew it 
before the king, except the gods, whose dwelling is not 
with flesh. Dan- ii. 11. The heaven, even the heavens 
are the Lord's : but the earth hath he given to the children 
of man. Psalm cxv. 16. I think these proofs are sufficient, 
to shew that he who partakes of flesh and blood, and eats 
and drinks, can be no god. 

Forgiveness of Sin — The Messiah can forgive no 
sin, but God whose dwelling is not with men, he only can 
forgive sin. For there is forgiveness with thee, that thou 
may est be feared, and no other. Psalm cxxx. 4. Ob- 
serve the term, that thou may est be feared, and no other, 
and therefore no flesh can forgive sin ; nay, even the Mes- 
siah must pray to God : and inasmuch as the Messiah was 
to be born of a woman, he would consequently partake of 
flesh and blood, and the nature of his person be formed 
only like that of another man. 

When is the Messiah to come? — According to the 

belief of Christians, the Messiah is already come ; but for 

this great point I wish to see Scripture proof; and where 

is the proof? Will you bring forward the prophet Daniel ? 

this is what you rely upon, and you have nothing else 

upon which you can rely. 1 shall quote the passage to 

shew that it affords no argument in support of Christianity. 

And after threescore and two weeks shall the Messiah be 

cut off, but not for himself; and the people of the prince 

that shall come, shall destroy the city and the sanctuary : 

and the end thereof shall be with a flood; and to the end of 

the war desolations are determined. Dan. ix. 26. From 

this verse, and the 25th, it is an easy matter to prove, that 

the Messiah was to be cut off after sixty-nine weeks ; that is 

in the last week, or properly in the last seven years, before 



8 THE RESTORATION OF ISRAEL. 

the temple was destroyed. But we find that Jesus was 
cut off more than six weeks, i. e. about thirty-seven years, 
before the temple was destroyed ; and therefore he could 
not be the Messiah, but it must mean some other person. 

Let us consider for a moment, that the captivity of Ba- 
bylon was declared by the mouth of the prophet Jeremiah 
long' before the people went into captivity ; he said, There 
you shall be seventy years, and no longer; and so it came 
to pass. But of how much more consequence is the coming 
of the Messiah. If the seventy weeks are the only pas- 
sage in the whole of the Old Testament, that points out 
the coming of the Messiah, ought it not to be as exact as 
the prophet has declared it ? but here we find the contrary; 
for there is a difference of thirty-seven years : therefore 
Jesus could not be the Messiah. 

Again ; if the seventy weeks is the only passage to be 
found, that points out the coming of the Messiah, why did 
not one of the Apostles quote it as a clear proof to con- 
vince the people by it ? but we do not find, that either 
Paul or any other brought forward this passage; therefore 
they could not have thought of such a thing ; for they 
knew that it had no reference at all to the Messiah, and on 
this account did not quote it. 

We also read in this verse, that the Messiah shall be cut 
off, but not for himself : this is not true, for no such thing 
is to be found in the Hebrew text, for the text has it ve~en- 
lo, which signifies, '/and not to him," that is to say, that 
the Messiah, which means the king, shall be cut off in the 
last week. And not to him, i.e. he shall have no suc- 
cessor ; by which is pointed out, that there shall be no more 
kingly power in the Jewish nation ; and this Messiah that 
was to be cut off was king Agrippa, and so it happened, 
that in the last week, he and his son Monves were slain by 
the order of Titus. 

Perhaps some people will ask, How came he to be called 



THE RESTORATION OF ISRAEL, 9 

a Messiah ? I have already shewn that a prophet, a high- 
priest, and a king", are called by the name of Messiah ; also 
every one that is called a king is called a Messiah. Now 
Cyrus, who was an heathen king, is called a Messiah : (see 
page 5) how much more Agrippa, who was of the stock of 
Abraham, and king over Israel. 

Thus far I have shewn here that the whole defence of 
the people that say that the Messiah is come already, is no 
defence, because it proves nothing, and therefore the com- 
ing of the Messiah until this day is unknown, and this 
mystery is only known to God, and was never told to any 
of the prophets. For the day of vengeance is in mine 
heart, and the year of my redeemed is come, Isaiah lxiii. 
4. Learn now from this passage, that the coming of the 
Messiah was never revealed to mankind. Again ; And 
I heard the man clothed in linen, which was upon the wa- 
ters of the river, when he held up his right hand and his 
left hand unto heaven, and sware by him that liveth for ever, 
that it shall be for a time, times, and a half; and when he 
shall have accomplished to scatter the power of the holy 
people, all these things shall be finished. And I heard, 
but I understood not: then said I, O my Lord, what 
shall be the end of these things? And he said, Go thy 
way, Daniel, for the words are closed up and sealed till the 
time of the end. Dan. xii. 7 — 9. Here it may be observed, 
that Daniel was longing to know the coming of the Mes- 
siah, but could not obtain it. 

The Messiah is not yet come. — We must look upon 
this world as divided into three periods. The first was 
during the residence of Adam and Eve in Paradise, and 
before they fell. The second period began, when Adam 
was driven out from Paradise, and continued until the com- 
ing of the Messiah. The third or last period will com- 
mence by the coming of the Messiah. 

The first part was perfect. The middle part was im* 



10 THE RESTORATION OF ISRAEL. 

perfect. The third part will restore the first perfection, 
and so continue for evermore. 

In the first, man was perfect, that is, without sin ; then 
he was an angel ; for angels in heaven sin not, and where 
there is no sin, there is no death : by this we may learn 
that man was born to live for ever, because a perfect God 
created a perfect man ; and as God lives for ever, such was 
to be the nature of man, and so it was, because the proper 
habitation of man was Paradise, and there he was to live 
for ever, he and his seed after him. We also know from 
Scripture that Paradise is upon earth, for we read in Ge- 
nesis, chap. ii. 10, And a river went out of Eden, to water 
the garden ; and from thence it was parted, and became 
into four heads: and the names of these rivers are well 
known to the world. Now when heaven and earth, and 
all the hosts of them were finished, then man and angels 
were both alike ; heaven and earth were both alike, for the 
one was as holy as the other ; nay, the degree of man was 
above the angels, for his wisdom was above theirs ; the 
angels could give no names to all living creatures, but 
Adam did, and until this day they bear the names which 
Adam gave them: Now one of the angels became jea- 
lous of the glory of man ; this was Satan, who was at that 
time a very great angel in heaven ; he rebelled against his 
Lord, descended upon earth, disguised himself in the 
iigure of a serpent, succeeded according to his wishes, and 
occasioned the fall of man : here Adam lost all his former 
glory, and became miserable and fearful : he dreaded the 
appearance of his Maker, but at length was condemned 
to die, and driven out of Paradise. Now at the time when 
Adam sinned, all the generations were yet in his loins, and 
are therefore born in sin ; and we know that sin is death : 
as all men are born in sin, they must all consequently die. 

Thus man became a fallen creature, and will continue 
so for six thousand years, according to the days of the 



THE RESTORATION OF ISRAEL. 11 

creation of the world, but no longer. This is the second 
period, or properly the middle world, and its proper title, 
the wicked and ungodly world. 

From all that is here advanced may clearly be seen that 
the Messiah is not yet come ; for the world must exist in a 
corrupt state six thousand years, and the question is, of 
what use would his coming be? But when this number 
shall be at an end, or nearly at an end, then will be the 
time of his coming ; and then will commence the third pe- 
riod, or properly the new world, which will be called the 
world of I he Messiah. 

The New World — will commence by the first appear- 
ance of the Messiah ; the world will be restored to its 
former glory, a new heaven and a new earth will appear, 
the former will pass away, mankind will recover their pri- 
mitive glory, and will be above the angels; Satan and his 
band will be destroyed. The seventh day of the creation 
was the Sabbath, and that day only received a blessing, 
and was set apart for ever to be observed as a holy day ; 
which was a type of the great Sabbath, i. e. the world of the 
Messiah, which also will be called the blessed world. 

The Messiah is not yet come. — We are assured by the 
prophet Isaiah, lix. 20, 21, that as long as Israel is dis- 
persed abroad, the Messiah is not come ; for by his coming 
the sin of Israel will be blotted out : and this prophetical 
declaration is confirmed by the apostle Paul ; And so all Is- 
rael shall be saved ; as it is written, There shall come out 
of Sion the Deliverer, and shall turn away ungodliness 
from Jacob : for this is my covenant unto them, when I 
shall take away their sins. Romans xi. 26, 27. First, 
must be considered the term, For this is my covenant. 
What is that covenant ? to send them the deliverer. For 
what ? to take away their sins. Here it must be acknow- 
ledged by every one, that when the Messiah shall come, the 
sin of Israel will be taken away ; and here is a clear proof 



12 THE RESTORATION OV ISRAEL. 

that as long as Israel is scattered,, their sin is not taken 
away, and their continuance in their sins affords an evi- 
dence that the Messiah is not yet come. 

That the Messiah is not yet come, — may be con-, 
firmed by scripture: And I will make your cities waste, 
and bring your temples unto desolation. And I will scatter 
you among the heathen ; and the land of your enemies shall 
eat you up. And they that are left of you shall pine 
away in their iniquity in your enemies' lands ; and also 
in the iniquities of their fathers shall they pine away with 
them- And yet for all that, when they be in the land of 
their enemies, I will not cast them away, neither will I 
abhor them, to destroy them utterly, and to break my co- 
venant with them : for I am the Lord their God. But I 
will for their sakes remember the covenant of their ancestors 
whom I brought forth out of the land of Egypt in the sight 
of the heathen, that \ might be their God ; I am the Lord. 
Levit. xxvi. 31 . 33. 38, 39. 44, 45. Here you may learn, 
that before the coming of the Messiah the first and second 
temple must be destroyed, the land of Israel laid waste, 
Israel scattered among all nations, and there to pine away 
in the sins of their fathers, and their own, and afterwards 
the first covenant will be remembered, and Israel will be 
restored : but as Christ came before these times he could 
not be the Messiah. 

The Messiah is not come. — Rejoice and be glad, O 
daughter of Edom, that chvellest in the land of Uz: the 
cup also shall pass through unto thee ; thou shalt be 
drunken, and shalt make thyself naked. The punishment 
of thine iniquity is accomplished, O daughter of Zion ; 
he will no more carry thee away into captivity, O daugh- 
ter of Edom, he will discover thy sins. Lament, iv. 21, 22. 
It is well known that the prophet Jeremiah lived at the 
time of the destruction of the first temple : the question 
here will be, how came the prophet to take notice of Edom ? 



THE RESTORATION OF ISRAEL \3 

To which it may be answered, that it frequently hap- 
pened whilst a prophet was delivering the oracles of God, 
a new subject would on a sudden be revealed to his mind : 
so here the prophet lamented over Jerusalem and her peo- 
ple ; on a sudden was shewn to him a great lamentation, 
that is, the burning' of the second temple by Edom, and 
the present long captivity ; but at the same time was also 
shewn to him the downfal of Edom, and the redemption 
of Israel ; and when he had finished this short prophecy, 
he began again with his former subject, that is, with the 
fifth chapter of the Lamentations. 

This short prophecy must be well considered. First ; 
the prophet tells Edom to rejoice and be glad of the 
downfal of Israel, but know, says he, that a day is ap- 
pointed for you also ; and that day will be when the sin of 
Israel shall be accomplished, and that will be the day when 
thy sin shall be discovered, and from thence Israel shall 
no more be carried away into captivity. Here is a plain 
proof that the rise of Israel depends on the downfal of Edom . 
Secondly; as long as Edom is master, Israel must remain a 
prisoner. Thirdly ; so long as Israel is a prisoner, his sins 
are not accomplished, and as long as they are not accom- 
plished, the measure of Edom is not full ; for these two points 
must come to pass at once, that the one shall finish his sin, 
and the other shall only commence to pay his debts. Now 
if any honest man will consider this argument, he must 
acknowledge that the Messiah is not yet come : But if any 
person will still contend, that the Messiah is come, then let 
him answer this question. The prophet says, Thepunish- 
merit of thine iniquity is accomplished, daughter of 
Zion ; he will no more carry thee away into captivity. 
Consider well the text, that when the sin of Israel shall be 
finished, he will no more be in captivity. This prophecy 
was declared more than five hundred years before Christ. 
Now tell me, of what use was his coming ? He could do no 



14 THE RESTORATION OF ISRAEL. 

good to Israel • and what can be a clearer proof than the 
present captivity, that the period for the coming of the 
Messiah was not at that time? Secondly ; the whole world is 
witness, that Edom is not yet fallen : but what is the proof 
thatEdom is not yet fallen ? The proof is, the captivity of 
Israel ; for the moment Edom shall fall, the captivity of Israel 
shall be ended, and Israel shall be restored ; and that is 
the proper time for the coming of the Messiah, but not 
before. Thus far it is proved, that the Messiah is cot 
come. 

Proof from the Gospel that Christ was not the 
Messiah. — And Christ went out, and departed from the 
temple : and his disciples came to him, to shew him the 
buildings of the temple. And Christ said unto them, See 
ye all these things ? verily [ say unto you, there shall not 
be left here one stone upon another, that shall not be 
thrown down. Matt. xxiv. 1, 2. And they shall fall by the 
edge of the sword, and shall be led away captive into all 
nations : and Jerusalem shall be trodden down of the 
Gentiles, until the times of the Gentiles be fulfilled. Luke 
xxi. 24. Here Christ gave instruction to his disciples, by 
telling them, that Jerusalem must be destroyed, and Israel 
must fall by the sword, and be led captive among all na- 
tions. Now here he testifies that he was not the Messiah ; 
for by the coming of the Messiah Israel will be restored, 
but not to go into a fresh captivity. Further he says, that 
Jerusalem shall be trodden down o£ the Gentiles, and that 
the people shall be in captivity, until the times of the 
Gentiles shall be fulfilled; this is true, that Israel shall be 
dispersed until the measure of the iniquities of the Gentiles 
shall be full; at that time Israel shall be accomplished 
and the punishment of the Gentiles shall commence. 

We find that God said the same to Abraham ; Thy seed 
shall be in captivity until the fourth generation, then they 
shall be restored : for the iniquity of the Amorites is not 



THE RESTORATION OF ISRAEL. 15 

yet full. Genesis xv. 1 6. This declaration is confirmed by 
the apostle Paul: Tribulation and anguish, upon every soul 
of man that doeth evil., of the Jew first, and also of the Gen- 
tile. Romans ii. 9, Here we learn, that when Jew and Gen- 
tile both are found guilty, the Jew is the first to be punish- 
ed, and when the Jew has suffered out his time, the Gentile 
comes next. But glory, honour, and peace, to every man 
that workethgood, to the Jew first, and also to the Gentile. 
v. 10. From these passages we may learn, that both in pu- 
nishment and reward, the Jew is the first, and after comes 
the Gentile. You see here plainly that Paul meant nothing 
else but this ; that when Israel should have finished their 
sufferings, at that time the measure of the Gentiles would 
be just full. But in regard of reward it will be the contrary, 
for Israel will be the first. Saying, hurt not the earth, 
neither the sea, nor the trees, till we have sealed the 
servants of our God in their foreheads. And I heard the 
number of them which were sealed ; and there were 
sealed one hundred and forty and four thousand, that is, of 
each tribe of Israel twelve thousand. After this 1 beheld, 
and, lo, a great multitude, which no man could number, 
of all nations, &c. Rev. vii. 3, 4. 9. 

I should wish that the reader would take notice of all 
nations, and he will be much surprised to find, that out of 
all nations not one of the Gentile world shall be worthy to 
be called the servant of God, but he who is to be called, 
is only a Jew. And we find the same in the Old Testa- 
v nt; that Israel were always the sufferers, before any 
Ov \er nations, but after, they followed them. And it shall 
be, if they refuse to take the cup at thine hand to drink, 
then shalt thou say unto them : Thus saith the Lord of 
Hosts, Ye shall certainly drink. For lo, I begin to bring 
evil on the city which is called by my name, and should 
ye be utterly unpunished? ye shall not be unpunished, 
Jer. xxv. 28, 29. But in the great day of Israel we find 



16 THE RESTORATION OF ISRAEL. 

that those Egyptians who were their lords and masters, 
were very glad even to follow them, and that not a few, 
but in great numbers. Exod. xii. 38. Now when the 
second great day of Israel shall once come, it will be so 
again, even among all nations, that they who were lords, 
nay kings and princes, will be glad to lay hold of the skirt 
of a Jew. Zech. viii. 23. Prom this last proof, I wish 
to know, where is the boasting of the Gentiles, since 
Christ was not the Messiah ? 

By the Witness of the Gospel that Christ was not 
the Messiah. — And as he sat upon the Mount of Olives, 
the disciples came unto him privately, saying, Tell us, 
when shall these things be ? and what shall be th6 sign of 
thy coming, and of the end of the world ? Matt. xxiv. 3. 
Verily I say unto you, This generation shall not pass, till 
all these things be fulfilled, v. 34. Here he appointed a 
fixed time for his second coming, and that fixed time could 
not be very long. I will allow for that generation an 
hundred years, now this year is 1811, and yet he is not 
come. If he was the Messiah, then his fixed time must 
have been accomplished ; but as he did not come, it is a 
clear proof that he was no Messiah. 

The Messiah is not vet come. — When the Messiah 
shall come, all the sons of Adam will be of one language, 
and all of them shall worship the true God; but we see, 
both before and after the coming of Christ, no change 
took place among the nations ; the different languages, 
the different worships, continue even unto this day ; so 
that his coming was of no use, and therefore he could not 
be the Messiah. 

Perhaps some people will say that his coming was of 
great benefit to numbers of nations, because he taught 
them the true worship. This a poor defence, and with- 
out foundation ; for we find that six hundred years after 
Christ a man arose by the name of Mohammed, and 



THE RESTORATION OF ISRAEL. I 



established a new religion, and has now many more follow- 
ers than Christ. At this very day, if I ask a Turk which 
is the only true religion, he will say, that of Mohammed ; 
if I ask the same question of a Christian, he will say, that 
there is no religion upon the face of the world that can be 
called true, except that of Christ ; but if I should ask a 
Christian concerning Mohammed, his answer will be that 
Mohammed was an impostor. If a Turk should say to a 
Christian, what is the principal foundation of your reli- 
gion ? he would say, I believe in a Trinity, that is, the 
Father, the Son, and the Holy Ghost. Here the Turk 
will contradict him, saying, It is not true; for I as a Turk 
believe no such thing; for there is no more than one true 
God. Do you observe here, that the one will contradict 
the other : now where will they both run for assistance ? 
even to Moses, and both of them will confess that the law 
of Moses is the law of God : and here the Jew will laugh 
at them both, because no law suit can stand without two 
witnesses at least; and here the Turk cannot produce 
even one witness ; for neither the Jew nor the Christian 
will be his witness, neither will the Jew or the Turk bear 
witness to the Christian ; but both of them will bear wit- 
ness that the law of Moses is the law of God, and here 
the Jew has two witnesses ; his law suit must gain the 
cause. 

Now, if the law of Israel is the law of God, then both 
the former will come to nothing, 

Christ thought to build for himself a castle in this world ; 
but he could not find a piece of ground : what did he then ? 
he observed the castle of Moses extending on every side ; 
he thought to himself; Although there is no room for me, 
yet will I build a castle : so he crept up on the top of 
Moses 5 castle, and there in one corner he erected one for 
himself. Afterwards Mohammed passed by, and observing 
one castle built on the top of the other, began to laugh, 



18 THE RESTORATION OP ISRAEL. 

and said, I observe the other corner will suit me, and 
here I also will build my castle ; he was as good as his 
word, and built himself a castle at the other corner. Each 
of them dwelt in his own castle ; good fortune attended 
them, both of them prospered; yet still, day and night, 
both of them were afraid, and their whole lives were 
spent in fear ; for they thought, that if Moses should one 
day come to visit his castle, he would be surprised to find 
two castles built on the top of his, and in a great rage he 
would command one of his tempests, saying, Go ye, and 
pluck them both off, and carry them away, and let me see 
no more of them. This will be the end of both castles; 
but the castle of Moses will stand for ever. 

The Messiah is not yet come. — It was ordained that 
there should be four empires : three have passed away 
already • the fourth, or last, is the Roman empire, and 
by the coming of the Messiah, this last will come to no- 
thing; but we find that by the coming of Christ, the Ro- 
man Empire was not destroyed, and now one thousand 
eight hundred and eleven years since Christ, and the 
Roman Empire is still in power ; this must prove that he 
was not the Messiah : but is the 

Messiah to come twice ? — Some people will say, yes ; 
that he is come once, and will come a second time ; but 
this must be proved before it can be believed ; but where 
is the proof? The proof must be brought from the Old 
Testament, and what will they find there ? by which of 
the prophets will they find that the Messiah is to come 
twice? They can produce none; but still they have 
found something, and upon that, every thing is built. 
Daniel is the prophet on whom they lay hold ; this we will 
try, this we will examine, and then we shall see how the 
matter will end ; the following is the passage they quote 
from this prophet : Thou, O king, savvest, and, behold a 
great image; this great image, whose brightness was excel- 



THE RESTORATION OF ISRAEL. 19 

lent, stood before thee, and the form thereof was terrible; 
this image's head was of fine gold, his breast and his arms 
of silver, his belly and his thighs of brass; his legs of iron ; 
his feet, part of iron and part of clay. Dan. ii. 31, 32, 33. 
It pleased God to shew to Nebuchadnezzar in a dream 
what should come to pass until the coming of the Messiah, 
and that there should be four empires until that time. The 
first of these four was the head of fine gold ; this was Ne- 
buchadnezzar, or Babylon. The second was the breast 
and arms of silver; this was to be Persia and Media. The 
third was Greece, or his belly and thighs of brass; this 
was Alexander the Great. The fourth was the iron legs ; 
which represented the Romans. This last was to be di- 
vided in process of time, that is, his feet, part of iron and 
part of clay. — Five ages must be considered here, and in 
one of them the Messiah is to come. Every one will ac- 
knowledge that the time for the coming of the Messiah 
was neither during the time of the first, the time of the 
second, nor the time of the third ; it must remain, that the 
coming of the Messiah was, or is to be, during the time 
of the fourth, or the last empire. And here we must 
notice that the fourth is represented, first in great power, 
afterwards to be divided. The question will be, was the 
Messiah to come when the Romans were in great power, 
or after they were divided ? I say, that his time could 
not be whilst the Romans were in full power, nor until 
that great power was divided. It is well known that to 
each of these four empires was ordained a number of years, 
at the end of which, the second appeared and took its 
place ; it would be a vain thing to say that Cyrus came 
and took the empire of Nebuchadnezzar, because Baby- 
lon was to have the dominion for seventy years, and when 
Cyrus succeeded Nebuchadnezzar, or Babylon, just at 
that time ended the seventy years. In the same manner 
every one of the four had a fixed number of years, and at 



20 THE RESTORATION OF ISRAEL. 

the moment one had finished his number of years, imme- 
diately the other came forward and succeeded it The 
question will therefore be, of what use was the coming of 
Christ in the time of Augustus, or in the time of Tiberius? 
It is well known that Rome was then in the zenith of her 
power. The Messiah when he comes will have the whole 
power to himself, and in the same manner as the former 
empires had it ; and how could it be that the Messiah, 
who was to subdue, was taken and subdued by the Romans, 
and even lost his life? 

Secondly ; it is impossible to say that the Messiah came 
in the time of the Romans, as at that time it was the stated 
period of Rome, and the Messiah could not come before 
the end of the fourth or Roman empire. 

Thirdly ; let us further examine the text and see : His 
legs of iron ; his feet, part of iron and part of clay. v. 33. 
Thou sawest till that a stone was cut out without hands, 
which smote the image upon his feet that were of iron and 
clay, and brake them to pieces, v. 34. Then was the iron, 
the clay, the brass, the silver, and the gold, broken to 
pieces together, and became like the chaff of the summer 
threshing floors, and the wind carried them away, that no 
place was found for them ; and the stone that smote the 
image became a great mountain, and filled the whole 
earth, v. 35. 

The person who has eyes and understanding, can see 
that the time of the Messiah was not until the fourth em- 
pire became divided. And further observe, that he is to 
make his appearance at that time when the image shall 
have his power in the foot ; and when he smote the image, 
he did not smite the head, because Babylon passed away 
a long time before; neither did he smite the silver, because 
that was no more ; neither did he smite the belly, which 
was Greece, because that was no more ; nor did he smite 
the iron leg's, or the Romans, for how could he smite any 



THE RESTORATION OF ISRAEL. 21 

of them when they were no more? he could smite none, 
except that part which was then existing; and here we 
find, that when the Messiah comes, he will find that all the 
four empires are swallowed up by the feet, and there lies 
the whole power ; and that power he will smite and bring 
them to nothing, and he will smite them only once, for so 
says the prophet Daniel : and here is a plain proof that the 
Messiah by his appearance at the first time will finish every 
thing, and who is he that will contradict the prophet to say, 
that he will come twice ? And by all these statements here 
advanced, it is clearly proved that the Messiah is not come 
yet. 

But here we may ask a question, Is the son of David to 
be the Messiah of the Gentiles or of the Jews ? — I say, 
of the Jews only ; and 

No Messiah for the Gentiles. — Thus we prove it. 
Rejoice greatly, O daughter of Zion ; shout, O daughter 
of Jerusalem ; behold thy king cometh, but not the king 
of the Gentiles. Unto thee, but not to another. Zech. 
ix. 9. 

By this passage we may learn, that when the Messiah 
shall come, the daughters of Jerusalem will rejoice greatly, 
because he will restore them, and then the people will 
shout for joy ; but by the coming of Christ, Israel was 
not restored, but scattered ; they had no joy, but lamenta- 
tions : here you see that he was not the Messiah, and if he 
was not, then the Gentiles have none. 

Secondly ; Israel shall have occasion to rejoice with his 
mother Jerusalem ; because the mother will receive her 
children again, and be built up again : but what joy can 
there be for the Gentiles, the destroyer of Jerusalem and 
her children ? Again ; Let Israel rejoice in him that made 
him ; let the children of Zion be joyful in their king. 
Psalm cxlix. 2. Again ; But they shall serve the Lord their 
God,and David their king, observe, their king. Jer. xxx.9. 



22 THE RESTORATION OF ISRAEL. 

Again ; The breaker is come up before them, they have 
broken up, and have passed through the gate, and are 
gone out by it: and their king shall pass before them, and 
the Lord on the head of them. Micah ii. 13. 

Thus far I have proved that there is no Messiah for the 
Gentiles, and no joy have they to expect by his coming, 
but the contrary ; For behold, in those days, and in that 
time, when I shall bring again the captivity of Judah and 
Jerusalem, I will also gather all nations, and will bring 
them down into the valley of Jehosaphat, and will plead 
with them there for my people, and for my heritage Israel, 
whom they have scattered among the nations and parted 
my land. Assemble yourselves and come, all ye heathen, 
and gather yourselves together round about thither, cause 
thy mighty ones to come down, O Lord ; for there will I 
sit to judge all the heathen round about; but in that day 
the Lord will be the hope of his people, and the strength 
of the children of Israel. Joel iii. I, 2. 11. 12. 16. 

No Messiah for the Gentiles, — By the proof of their 
Gospel. And thou, Bethlehem, in the land of Judah, art 
not the least among the princes of Judah, for out of thee 
shall come a governor that shall rule my people Israel, but 
not the Gentiles- Matt. ii. 6. And again ; But he answered 
and said, I am not sent but unto the lost sheep of the house 
of Israel. Matt. xix. 24. Again ; When the Son of man 
shall sit in the throne of his glory, ye also shall sit upon 
twelve thrones, judging the twelve tribes of Israel, xix. 
28. Again ; That ye may eat and drink at my table in my 
kingdom, and sit on thrones judging the twelve tribes of 
Israel. Luke xxii. 30. 

Here I observe— First ; that the Messiah shall be called 
the king of Israel. 

Secondly ; that when he comes, he will be sent only to 
Israel, but not to the Gentiles. 

Thirdly ; that Christ forgot the whole world, and glories 



THE RESTORATION OF ISRAEL. 23 

in nothing but judging Israel ; and if he is to be Messiah 
to the Gentiles also, why did he not say, And ye shall sit 
upon twelve thrones judging all nations, or at least judg- 
ing the twelve tribes of Israel, also the Gentiles ? neither 
do we see that his apostles asked him any questions, say- 
ing, And what will be the condition of the Gentiles ? you 
see here, neither Christ nor the apostles took any notice of 
the Gentiles, as if only Israel was the whole world ; and 
therefore it is plain, that there is no Messiah for the 
Gentiles. Who being in the form of God, thought it 
not robbery to be equal with God. Philip, ii. 6. Prom 
this passage we may learn, that he was no Messiah, much 
less a God. 

Hitherto we have proved, that the Messiah is not yet 
come, and that there is no Messiah for the Gentiles, and 
that Christ was not the promised Messiah : and I will 
bring only one proof more that 

Christ was not the Messiah For I have not spoken of 

myself, but the Father which sent me, he gave me a com- 
mandment what I should say, and what I should speak. 
John xii. 49. I ask, first., What was his commission ? I 
am sent only to the house of Israel. Mat. xv. 24. this was 
his commission. Secondly ; Why did they not believe him, 
if he was sent as the Messiah ? Whose word will stand, the 
word of God, or the word of man ? 

We find, when Moses was sent to Israel, they believed 
him ; but now, how is it that God sent the Messiah to his 
people, and they would not receive him ? By this it appears 
that the word of man will be established before the word 
of God. God said Yes, but I Israel said No. 

God knows the future. — He foreknew, therefore, that 
Israel would not receive Christ — to what purpose was he 
then sent ? did God intend to impose on his first born son 
Israel, and lay before him a great stumbling block that he 
might fall ? Let us see how this matter ended : first, the 



24 THE RESTORATION OF ISRAEL. 

word of God came to nothing ; secondly, the Messiah was 
despised and rejected ; and, thirdly, lost his life. 

We also learn, from the words of the apostle Paul ; For 
God hath concluded them all in unbelief, that he might 
have mercy upon all. Romans xi, 32. But hear the words 
of Christ; he says, I am not sent but to the lost sheep of 
the house of Israel. What is here to be done, if the words 
of Paul are true, then the question will remain, why was 
Christ then sent to Israel ? It appears plain from the words 
of Paul, that had Israel received him, he never would have 
been the Messiah of the Gentiles; but in favour of the Gen- 
tiles Israel was made blind on purpose to save the Gentiles, 
and afterwards Israel was to be made guilty and was pu- 
nished, because they despised the word of God, and slew 
the Messiah. 

Can it be believed, that a true God would do wrong, and 
impose on his creatures, purposely that they should fall ? 
Will not every man of understanding say, that God is true, 
and all his actions perfect ? If this be acknowledged, then 
Christ could never have been sent by God; and so it will 
be proved, that God is a true and a just God ; for his de- 
light is to save his creatures, but not to destroy them with- 
out cause ; and even those who do offend him wilfully, yet 
their punishment is executed in mercy; for that is his 
name, to pity the work of his hand ; and if Christ had been 
sent by him, certainly he would have been received by 
Israel ; but as he was not sent by God, then the word of 
God was not prophaned by Israel, and he received due 
punishment, for by the law be was guilty ; and this is a 
proof that he was not the Messiah ; for as the rain cometh 
down, and the snow from heaven, and returneth not thi- 
ther, but watereth the earth and maketh it bring forth and 
bud, that it may give seed to the sower, and bread to the 
eater ; so shall my word be that goeth forth out of my 
mouth ; it shall not return unto me void, but it shalt ac- 



THE RESTORATION OF ISRAEL. 25 

complish that which I please, and it shall prosper in the 
thing whereto I sent it. Isaiah lv. 10, 11. 

These passages will teach us, that at the time when God 
shall send the true Messiah, he will prosper, and Israel will 
receive him, and that he will accomplish every thing : but 
see here what is further said ; For ye shall go out with 
joy, and be led forth with peace ; the mountains and the 
hills shall break forth before you into singing, and all the 
trees of the field, shall clap their hands, v, 12. Here you 
may observe, that when he is sent, he will be the leader of 
Israel, and will restore them to their own land with great 
joy. Nothing can be more true than the following pas- 
sage ; Who, being in the form of God, thought it not 
robbery to be equal with God. Philippians ii. 6. On this 
account he could not prosper ; because he wished to set up 
for himself, and to be equal with God - but when the Royal 
Messiah shall come, he will not say, that he is a god; but 
he will say, The Lord God of our forefathers has sent me to 
bring you home ; I am the son of David, and the servant 
of our God, who has anointed me to be your Messiah. 
Only one thing more we have to examine, which is, — 
Was the Messiah of the Gentiles a prophet or not ? 
I think not. I do not speak of myself, but every thing I 
advance is proved by the Holy Scripture. We see not our 
signs, there is no more any prophet, nor is there among us 
any that knoweth how long it will be so. Ps. lxxiv. 9. By 
the whole of this Psalm, it is to be observed that the prophet 
complaineth of the desolation of the sanctuary, and of the 
miserable state of Israel in this long captivity. In former 
times our forefathers had seen signs and wonders ; they had 
also among them prophets ; but since our sanctuary is de- 
stroyed, we have no more a prophet. Every one may learn 
that this Psalm speaks concerning the present dispersion 
of Israel, and that until the restoration they shall have no 
prophet. This will shew that Jesus was no prophet. 

e 



26 THE RESTORATION OF ISRAEL. 

Daniel. — In the book of this prophet we have it thus ; 
The commandment came forth to seal up visions, and 
prophecy, ch. ix. 24 ; but mark here, in the text it is not 
said prophecy, but the proper meaning is a prophet, that 
is, there shall be no more a prophet ; and accordingly we 
find that Malachi was the last of all the prophets, and that 
until the restoration of Israel there shall be no other pro- 
phet. One thing more you ought to know, which is, that 
the coming of the Messiah, or the restoration of Israel, is 
all the same \ both mean one thing, for the Messiah is 
Israel, and Israel is the Messiah. 

The next prophet who will appear in this world will 
be the Messiah, and from thence prophecy will cease no 
more ; and so we are told by the word of God. And it 
shall come to pass afterwards, that I will pour out my 
spirit upon all flesh ; and your sons and your daughters 
shall prophesy, your old men shall dream dreams, your 
young men shall see visions : and also upon the servants 
and upon the handmaids in those days will I pour out my 
spirit. And I will shew wonders in the heavens and in the 
earth, blood, and fire, and pillars of smoke, Joel ii. 28, 29, 
30. Learn here, that whatever is declared by the mouth 
of the prophet will come to pass by the restoration, but not 
before. Thus far it is proved, that Jesus was no God, no 
Messiah, and no prophet. 

The Gentile's question. — Only one question is left for 
me to ask, which is, how a Jew will account for the mira- 
cles which Jesus wrought ? 

The answer of the Jews. — Miracles are a poor and 
miserable defence in behalf of the coming of the Messiah. 
Miracles are no sign of his coming; for bad and wicked 
men also can do miracles, and shew wonders. First, we 
find that those miracles, which Moses performed in the 
sight of Pharaoh and his people, were done by the power 
of God; yet we find that the wise men of Pharaoh per- 



THE RESTORATION OP ISRAEL.' 27 

formed also the same miracles that Moses did, and we have 
the testimony of scripture that these wise men are called 
sorcerers, magicians, and that their doings were by en- 
chantment. 

To drive devils out of possessed men, is no miracle at all ; 
for we find a common man could do it. See Josephus, 
book 8, page 118. Nay, they have even the power to 
prophesy ; for the damsel possessed with a spirit of divina- 
tion was able to prophesy. Acts xvi. 16. By the art of 
enchantment, and by witchcraft, men may do great won- 
ders. In the second epistle to Timothy hi. 8, we read of 
two men in the time of Moses by the name of Jannes and 
Jambres ; according to tradition, these two men were the 
heads of all the wise men of Pharaoh ; and when the Egyp- 
tians were drowned in the Red Sea, these two men flew 
out of the sea like winged fowls, but they were soon brought 
down. Symbols, they also prophesied, but all by the 
works of the devil ; and if we look into ancient and mo- 
dern historians, it will be found that numbers have per- 
formed wonders, and all by enchantment ; but none of 
them can say, I command that a fire shall come down 
from heaven ; none of them can say, I command the sun 
to stand still. 

Observe what is said : And the Pharisees came forth and 
began to question with him, seeking of him a sign from 
heaven. And he sighed deeply in his spirit, and said, Why 
doth this generation seek after a sign ? verily 1 say unto 
you, There shall no sign be given unto this generation. 
And he left them, and entering into the ship again, de- 
parted to the other side. Mark viii. 11, 12, 13. Here we 
may observe, if Jesus was the true Messiah, it was his 
duty to have complied with all their requests ; for, if not, 
why should they believe him ? but what shall we say here ? 
he who could shew no sign from heaven, himself teaches 
the world, that they should give no credit, if any person 



28 THE RESTORATION OF ISRAEL. 

should come and say, I am the Messiah, and here I will 
shew you signs and wonders; he says,, Believe him not, For 
there shall arise false christs, and false prophets, and shall 
shew great signs and wonders, insomuch that, if it were 
possible, they shall deceive the very elect : believe it not. 
Matt. xxiv. 24. 20. You see here, that bad and wicked 
men may shew great signs and wonders, and yet does 
Jesus himself say, Believe not. Now the question will be, 
why should any one believe his miracles, and not believe 
Another ? what is the proof that he should be believed ? 
there is none. Hence you may learn, that miracles are no 
evidence of the coming of the Messiah. Now if miracles 
are no proof, then he was not the Messiah, and was no 
more than another person. Further, I shall come to shew 
you, that even a prophet cannot be established by miracles. 
Moses, the Lord of all the prophets, although he has 
shewn signs and wanders in the sight of nations, yet was 
not established as a prophet sent by God, until the 
giving of the law. But did Moses perform miracles, that 
Israel should believe him to be the prophet of God ? no ; 
for we read thus : And I will stretch out my hand, and 
smite Egypt with all my wonders, which 1 will do in the 
midst thereof : and after that he will let you go. Exod. III. 
20. And Moses answered and said, But, behold, they will 
not believe me, nor hearken unto my voice : for they will 
say, The Lord hath not appeared unto thee. ch. iv. 1. You 
see here, God said to Moses, that he should do wonders, and 
they would believe him ; but Moses knew that miracles 
were not sufficient to convince them that he was sent by 
God, therefore he said, Behold they will not believe me. 
Then God said, It is true what thou sayest ; but I will give 
you a particular mark, whereby Israel will believe that I 
have sent you ; And he said, Certainly I will be with thee ; 
and this shall be a token unto thee, that I have sent thee ; 
When thou hast brought forth the people out of Egypt; 



THE RESTORATION OF ISRAEL. 29 

ye shall serve God upon this mountain, ch. iii. 12. Here 
we are instructed,, that miracles did not establish Moses as 
a prophet, until the giving of the law. Now in the case 
of Moses, he could not bring forth Israel out of Egypt 
without miracles; for see here the answer of Pharaoh ; 
And Pharaoh said, Who is the Lord, that I should obey his 
voice to let Israel go ? I know not the Lord, neither will I 
let Israel go. ch. v, 2. In this case Moses was forced to 
shew some miracles, to convince Pharaoh that there was a 
Lord above him; and yet, after nine miracles were per- 
formed, the heart of Pharaoh still remained hard, until the 
last of the ten, then he let Israel depart. Although Pha- 
raoh and his people were plagued ten times, yet again he 
assumed courage, took his army and followed them unto 
the red sea; in this case again no alternative was left for 
Israel, but either to return to Egypt, or to cast themselves 
into the sea. What could Moses do here ? nothing else 
but by a miracle to shew to Pharaoh that there was a Lord 
above him : the sea was divided, the one party walked over 
on dry foot, but the other party perished. In the same 
manner all the miracles which were done in the desert 
were necessary things, but not to establish himself as a 
prophet : for although Israel had seen signs and wonders, 
yet still did not all Israel believe that he was sent by God ; 
for, whenever they wished or longed for any thing, and 
Moses did not fulfil their desires immediately, they mur- 
mured. Thus they went on only for fifty days, and then 
the whole nation was brought forth out of the camp to 
meet with God, and they stood at the nether part of the 
mount ; here all the men of Israel, their wives, their sons,, 
and their daughters all stood. Exod. xix, 17. 

Now, to make them all fit to hear the voice of the great 
God of Israel, the Holy Spirit was poured out upon 
each that stood there, and thus became a whole nation, in 
one moment, prophets ; for who is able to hear the voice 



30 THE RESTORATION OF ISRAEL. 

of God, if he is not holy ? we find that afterward, when any 
one of the prophets was inspired, at that very time he lost 
the use of all his limbs ; he lay like dead, and when he 
recovered, he knew his commission. With all the pro- 
phets God spoke, either in a dream or in a vision, except 
that with Moses he spoke mouth to mouth. 

Now learn from the children of the fathers ; all the pro- 
phets were the children of that generation which came 
forth out of Egypt ; but here, to the fathers and mothers, 
he spoke face to face ; for so it is written in the text : The 
Lord talked with you face to face in the mount out of; the 
midst of the fire. Deut. v. 4. Every one must acknow- 
ledge, that at that time each of the nation was a prophet; 
and here the Lord gave his law to a nation of prophets. 
This was the day for Moses to be established as a prophet 
of God; every man of Israel, every woman of Israel, knew 
now that Moses was the man whom God had chosen ; and 
the whole nation cried out, and said, Behold the Lord our 
God hath shewed us his glory and his greatness, and we 
have heard his voice out of the midst of the fire : we have 
seen this day, that God doth talk with man, and he liveth. 
Deut. v. 24. Observe the term ; We have seen this day 
that God doth talk with man and he liveth, Here you 
may learn, that until now they did not believe that God 
ever spake to man ; but now they believed, and said, For 
who is there of all flesh, that hath heard the voice of the 
living God speaking out of the midst of the fire, and 
lived ? v. 26. This was the time when all Israel believed, 
that the miracles which Moses had wrought in Egypt, by 
the red sea, in the wilderness, were all performed by 
the power of God ; thenceforward they believed whatever 
he told them. On this account the people said unto him, 
Go thou near, and hear all that the Lord our God shall 
say : and speak thou unto us all that the Lord our God 
shall speak unto thee; and we will hear it and do it, v. 27. 



THE RESTORATION OF ISRAEL, 31 

Thus far 1 have proved, that a prophet cannot be estab- 
lished by miracles ; for miracles can be performed even by 
bad and wicked men. 

The authority and power of the LA W of Moses estab- 
lished for ever, as well in heaven, as also upon earth ; and 
there never will be any other law except this. In the book 
of Deuteronomy, chap, xxviii, is pronounced the blessing 
for obedience, and the curses for disobedience. In chap. 
xxx we read thus, And it shall come to pass, when all 
these things are come upon thee, the blessing and the 
curse, which I have set before thee, and thou shalt call 
them to mind among all the nations whither the Lord thy 
God hath driven thee, &c. v. 1 — 10. Moses, the great pro- 
phet, foretold Israel what would befal them, For I know 
that after my death ye will utterly corrupt yourselves, and 
turn aside from the way which I have commanded you ; 
and evil will befal you in the latter days ; because ye will 
do evil in the sight of the Lord, &c. ch. xxxi. 29. In 
chap, xxviii. xxix. he tells the people that they will be 
scattered among all nations ; that they will have no king, 
no land, no temple; and in that condition they will abide 
for many days. Further, he gave them advice how to 
proceed, and by what means they might recover their 
land, their temple, and their king. From the beginning 
of the first verse until the eleventh, we may learn, First, 
that there is a promise that in the latter days Israel will 
return to the Lord their God. — Secondly, he will restore 
them to their own land again. — Thirdly, The Lord thy 
God will circumcise thine heart, and the heart of thy seed, 
to love the Lord thy God with all thine heart, and with 
all thy soul, that thou mayest live, Fourthly, And the 
Lord thy God will put ail these curses upon thine enemies ; 
if thou shalt hearken unto the voice of the Lord thy God, 
to keep his commandments and his statutes which are 
written in this book of the law. Deut. xxx. 10. Let every 



32 THE RESTORATION OF ISRAEL 

one observe these ten verses, and then he will acknow- 
ledge that the law of Moses is in full power at this day, 
just as it was in the time of Moses. Now, if the law of 
Moses is in full force this day, it will prove that there is 
no other law, and if there is no other law, then the boast- 
ing of all the Gentile world is put away, and it will re- 
main that among Israel only are to be found the oracles 
of God, The law of Moses is perfect. The Gentiles say, 
It is imperfect; on this account the law is abolished, and 
a better one established. But we ought never to speak at 
random to establish any thing ; sufficient proof ought to 
be given, in particular where it concerns the honour and 
glory of the great Creator of heaven and earth ; if the law 
is imperfect, then you must say also, that God is imper- 
fect ; because this law is called the law of God, and who 
will dare to say that a perfect God established an imperfect 
law. 

This law tells us, that God is perfect ; He is the Rock, 
his work is perfect. Deut. xxxii. 4. As for God, his way 
is perfect, the word of the Lord is tried. Psalm xviii. 30. 
The law of the Lord is perfect, converting the soul ; the 
testimony of the Lord is sure. Psalm xix. 7. 

What will you say here ? 1 have produced two wit- 
nesses ; the one, Moses the man of God ; the other, king 
David the man of God ; both of them tell you that the law 
is perfect, and whatever is perfect is finished and com- 
plete ; now it is your duty to bring forward two witnesses, 
of equal character, and let them prove that the above 
witnesses' testimony is false : but the question will be, who 
are your two witnesses ? Can you produce two men able 
to stand, and to contend with Moses and David ? No you 
cannot. They both say, a perfect God has given a per- 
fect law; but look here, stand in awe: And the tables were 
the work of God, and the writing was the writing of God, 
graven upon the tables. Exod. xxxii. 16. These two 



THE RESTORATION OF ISRAEL. 33 

tables contained the whole law; for in the Ten Command- 
ments there are six hundred and thirteen letters, and each 
letter stands for one command., and in the whole law of 
Moses there are six hundred and thirteen Commandments; 
and such was the power of these two tables, that it con- 
tained the complete law of Moses. Thus far it is proved, 
that a perfect God gave a perfect law, and if so, it con- 
tains every thing and sufficient to make happy all the sons 
of Adam. 

But here the Gentile world will say, that this statement 
is not true, because this law was given only to Israel, but 
not to the Gentiles, and therefore this law cannot make 
happy all the sons of Adam. To this I answer, That it 
is true, the law was given only to Israel, and that this law 
is called, The inheritance of Israel. Moses commanded us 
a law, even the inheritance of the congregation of Jacob. 
Deut. xxxiii. 4. Why did God give the law for an inhe- 
ritance to Israel, and not to any other nation, or not to all 
nations ? forasmuch as all nations are his creatures, he 
ought to have given the law to all of them. We find, that 
the sons of Japheth, Ham, and Shem, were in number 
seventy : they multiplied greatly, And they said one to 
another, Let us build a city and a tower, and let us make 
us a name, lest we be scattered abroad upon the face of the 
whole earth. Genesis xi. 14. The whole proceeding of 
this second world was to rebel against God. The Lord 
said, their punishment should be that which they were 
afraid of; they said, Lest we be scattered ; and God said., 
They shall be scattered. Then the Lord said to. his hea- 
venly Sanhedrin, or the seventy angels that minister unto 
him, Let us go down and there confound their language. 
v. 7. Here lots were cast, and that family which fell in the 
lot of Gabriel, he became the guardian angel of that fa- 
mily; and in this manner the seventy families were divided 
among the seventy angels. These seventy families be- 



34 THE RESTOKATION OF ISRAEL. 

came afterwards seventy nations; so every nation had a 
prince in heaven, when all these things were finished. 
Then the Lord scattered them abroad from thence upon 
the face of the whole earth. v.S. And every family was 
directed by his guardian angel to that land which was 
given to them. Tarshish went and settled in that land; 
Cush, the son of Ham, went to Ethiopia ; Ophir, the son 
of Shem, went to that part which was afterwards known 
by his name the land of Ophir, and so did all the rest. 
At that time Abraham was forty-eight years old ; he saw the 
wickedness of the new little world ; he told them, that the 
Lord certainly would punish them for their rebellion ; but 
they despised his good advice : he cursed them, and said, 
Destroy, O Lord 1 and divide their tongues. Psalm lv. 9 
At that time Abraham was the only man upon the face of 
the earth who worshipped the true God. We just men- 
tioned that lot was cast among the heavenly Sanhedrin ; 
the lot which fell toHhe portion of God was Abraham and 
his family ; as it is written, For the Lord's portion is his 
people ; Jacob is the lot of his inheritance. Deut. xxxii. 9. 
The fathers who went down into Egypt were seventy ; 
for so it is written, And all the souls that came out of the 
loins of Jacob were seventy. Exod i. 5. According to this 
number the gentile world was established ; that is, each of 
these seventy persons represented one nation ; and so we 
are informed by the word of God. When the most high 
divided to the nations their inheritance, when he separated 
the sons of Adam, he set the bounds of the people accord- 
ing to the number of the children of Israel. Deut. xxxii. 8. 
Here we may learn that the lot of God was in number as 
much as that of all the seventy angels. The division of 
tongues was a punishment to the sons of Adam, on account 
of their rebellion, for which reason they were scattered 
abroad ; only one good family was found among them all, 
and that family fell to the lot of God, What was here to 



THE RESTORATION OF ISRAEL. 35 

be done ? should God cast away a godly portion,, and in- 
stead of it take a wicked one ? Certainly not, for wicked- 
ness is an abomination unto the Lord. God is good, and 
his delight is in good ; he therefore gloried in his godly 
portion. Now God had a holy law ; to whom was it pro- 
per to give it, to a wicked family, or to his own family ? 
Every one will say, that no family had a right to his oracles 
except his own, and this was no more than justice ; and 
therefore he gave the law for an inheritance to Israel. 
Moses commanded us a law, even the inheritance of the 
congregation of Jacob. Deut. xxxiii. 4. Here you see, 
as an act of justice, and lawfully, the oracles of God be- 
longed to no nation except to Israel. It must be acknow- 
ledged, that those to whom the oracles of God are committed 
must alone be the ministers of God. 

Question. — We know that God is good and merciful to 
all his creatures : did God glory only in his own lot ? Has 
he cast away the seventy lots which he? gave to the seventy 
angels ? Are they not also his ? Is he not the Lord of 
heaven and earth ? Are the oracles of God to make happy 
only one family, and must all the rest perish ? 

Answer. — Although the oracles of God are the inhe- 
ritance of Israel alone, yet the nations are not deprived of 
its benefit. The one is bound to take care of it, because 
it was given into their charge ; the other has no charge, 
and is not bound to take care of it ; but they may come 
and unite themselves, and partake the same benefit ; nay, 
they are called and invited by the word of the Lord of it, 
and here I will give you the very words of the invitation. 
Blessed is the man that doeth this, and the son of man that 
layeth hold on it ; that keepeth the sabbath from polluting 
it. Neither let the son of the stranger, that hath joined 
himself to the Lord, speak, saying, The Lord hath utterly 
separated me from his people ; Also the sons of the stran- 
ger, that join themselves to the Lord, to serve him, and 



36 THE RESTORATION OF ISRAEL. 

to love the name of the Lord, to be his servants, every one 
that kcepeth the sabbath from polluting it/ and taketh hold 
of my covenant ; even them will I bring to my holy moun- 
tain, and make them joyful in my house of prayer : their 
burnt offerings and their sacrifices shall be accepted upon 
mine altar ; for mine house shall be called an house of 
prayer for all people. Isaiah lvi. 2 — 7. Here it is proved, 
that all nations are called to the law, and he who comes 
to it has a promise beforehand to be happy ; but upon 
condition he observes the sabbath, and the other com- 
mandments, for he who will be a sharer of the benefit of 
the oracles of God must observe what is written in them. 
Further, you may consider the great charge to Israel 
concerning strangers that come to join them. First, attend 
to the command of Moses. He doth execute the judg- 
ment of the fatherless and widow, and loveth the stranger, 
in giving him food and raiment. Love ye therefore the 
stranger, for ye were strangers in the land of Egypt. 
Deut. x. 18, 19. Again, they are almost made equal with 
Israel even in the day of the restoration. So shall ye di- 
vide this land unto you according to the tribes of Israel. 
And it shall come to pass, that ye shall divide it by lot for 
an inheritance unto you, and to the strangers that sojourn 
among you, which shall beget children among you : and 
they shall be unto you as born in the country among the 
children of Israel ; they shall have inheritance with you 
among the tribes of Israel. And it shall come to pass that 
in what tribe the stranger sojourneth, there shall ye give 
him his inheritance, saith the Lord God. Ezek- xlvii. 
21 — 23. Here is the calling of the Gentiles, and they are 
made equal in promise with Israel, and if they despise this 
calling, they cannot lay the blame upon any body but 
themselves : at that day it will be said, no law, no promise. 
The Messiah's Kingdom is not Spiritual, but abso- 
lutely earthly — In the last chapter of Ezekiel is described 



THE RESTORATION OF ISRAEL. 31 

the inheritance of the Messiah. And the residue shall be 
for the prince. Moreover,, from the possession of the Le- 
vi tes, and from the possession of the city,, being in the 
midst of that which is the prince's. Ezek. xlviii. 21, 22. 
And I will make them one nation in the land upon the 
mountains of Israel ; and one king shall be king to them 
all : and they shall be no more two nations, neither shall 
they be divided into two kingdoms any more at all. And 
David my servant shall be king over them ; and they all 
shall have one shepherd; they shall also walk in my judg- 
ments, and observe my statutes, and do them. And they 
shall dwell in the land that I have given unto Jacob my 
servant, wherein your fathers have dwelt; and they shall 
dwell therein, even they, and their children's children for 
ever ; and my servant David shall be their prince for ever. 
Moreover I will make a covenant of peace with them ; it 
shall be an everlasting covenant with them, and I will 
place them, and multiply them, and will set my sanctuary 
in the midst of them for evermore. Ezek. xxxvii. 22. 24, 
25, 26. And I will set up one shepherd over them, and 
he shall feed them, even my servant David; he shall feed 
them, and he shall be their shepherd. And I the Lord 
will be their God, and my servant David a prince among 
them ; I the Lord have spoken it, Ezek. xxxiv. 23, 24. 
Their children also shall be as aforetime, and their con- 
gregation shall be established before me, and I will punish 
all that oppress them- And their nobles shall be of them- 
selves, and their governor shall proceed from the midst of 
them. Jer. xxx. 20, 21 . And there shall come forth a rod 
out of the stem of Jesse, and a branch shall grow out of 
his roots : and the Spirit of the Lord shall rest upon him., 
the spirit of wisdom and understanding, the spirit of coun- 
sel and might, the spirit of knowledge and of the fear of 
the Lord ; and shall make him of quick understanding in 
the fear of the Lord. But with righteousness shall he 



38 THE RESTORATION OF ISRAEL. 

judge the poor. And in that day there shall be a root of 
Jesse,, which shall stand for an ensign of the people ; to it 
shall the Gentiles seek, and his rest shall be glorious. 
Isa. xi. 1,2, 3. 4. 10. Behold the days come saith the Lord,, 
that I will raise unto David a righteous branch, and a king 
shall reign and prosper, and shall execute judgment and 
justice in the earth, but not in heaven. Jer. xxiii. 5. And 
there was given him dominion, and glory, and a kingdom, 
that all people, nations, and languages, should serve him : 
his dominion is an everlasting dominion, which shall not 
pass away, and his kingdom that which shall not be des- 
troyed. And the kingdom and dominion, and the great- 
ness of the kingdom under the whole heaven, shall be 
given to the holy nation of the Most high, whose kingdom 
is an everlasting kingdom, and all dominions shall serve 
and obey him, Dan. vii. 14,27. Here are sufficient proofs 
that the kingdom of the Messiah is not a spiritual king- 
dom ; observe the term, under the whole heaven, 

PROOF FROM THE GOSPEL THAT THE KINGDOM OF THE MES- 
SIAH WAS NOT TO BE SPIRITUAL, BUT A KINGDOM OF THIS 

world. — When the Son of man shall sit in the throne of 
his glory 3 ye shall also sit upon twelve thrones, judging the 
twelve tribes of Israel, Matt. xix. SS.—Luke xxii. 30. 
Must not every body acknowledge that the kingdom of 
the Messiah is not spiritual, because here is to be set 
up a throne for the Messiah, and then twelve more for the 
twelve apostles? this must be in this world, for we know 
that in heaven there is only one throne. Thus saith the 
Lord, The heaven is my throne, and the earth is my foot- 
stool. Isaiah lxvi. 1. Secondly ; here is mentioned eat- 
ing and drinking, this must be in this world. Thirdly ; in 
heaven not only Israel is judged but all mankind, but here 
it is meant, that theMessiah will be king over Israel only. 
The law of an ambassador. — Supposing a king has 
any occasion to send an embassy to a foreign prince, or 



THE RESTORATION OF ISRAEL. 39 

to a province; he will appoint some great man, chosen 
out of his subjects. This ambassador will receive from 
his king a commission, every thing will be laid before 
him, and he will be directed to speak nothing but what 
he is ordered and commanded. The ambassador having 
departed and arrived in that foreign country, is it not his 
duty to go and discharge faithfully his commission? and 
when he has done every thing proper, then he has done 
no more than his duty. But, suppose this ambassador 
when he arrived in that foreign country, instead of deli- 
vering his commission to the government should go into 
the small towns and villages, and deliver his commission 
to the poor and ignorant, and at last should ask the igno- 
rant, Will you acknowledge me as an ambassador sent on 
purpose to you? Jesus did so, and the people said to him, 
We will not receive thee, for although thou hast proved 
something, yet we believe thee not ; because if thou art a 
true ambassador, thy duty was not to come to the poor, 
but to the king and his council, and to deliver unto them 
thy commission ; but as thou hast acted the contrary, it is 
impossible that thy embassy can be true. Then he said, 
If ye will not receive me, I will go to another country, 
and deliver unto them my embassy. Then all the people 
burst out a laughing, and cried out, Now we can see that 
thy commission is false, for when thou earnest first to us, 
thou didst declare unto us, that thou hadst received thy 
commission to no nation but to us, and now thou wilt go 
to another nation, with the same commission. Consider- 
ing all these things, Jesus was taken, found guilty, and 
was punished with a just punishment. 

This was the case of the Gentile Messiah. — First, 
he said, that he was sent to no nation, but unto the lost 
sheep of the house of Israel. What was his duty f To 
go to king Herod, and before the Sanhedrin, and deli- 
ver unto them his commission, and tell them plainly that 



40 THE RESTORATION OF ISRAEL. 

he was their Messiah, and was sent unto them; but he 
never went to Jerusalem, and why ? because he had heard 
that John was cast into prison — on this account he depar- 
ted into Galilee. Did he not testify that he was sent by 
God to Israel? Fori have not spoken of myself; but the 
Father which sent me, he gave me a commandment what 
I should say, and what I should speak. John xii. 49. Did 
he fulfil his commission ? no : for, instead of his going to 
Jerusalem, the proper place, he went to Galilee. But 
why was he afraid to go to Jerusalem; it was because 
John was in prison ; and he was afraid, that perhaps they 
would do the same to him ; it is certainly marvellous that 
the Messiah, who was sent by God, should be afraid to 
deliver his commission. We will follow him into Galilee, 
and see what he did there. From that time Jesus began 
to preach, and went about all Galilee teaching in their 
synagogues, and preaching the gospel of the kingdom, 
and healing all manner of sickness and disease among the 
people, Matthew iv. 17. 23. He said unto them, Let us 
go into the next towns, that I may preach there also; for 
therefore came I forth And he preached in their syna- 
gogues throughout all Galilee and cast out devils. Mark 
i. 38, 39. He said unto them, I must preach the king- 
dom of God to other cities also ; for therefore am I sent. 
And he preached in the synagogues of Galilee. Luke iv. 
43, 44. Let us see what effect his preaching, or his mira- 
cles had. So the men sat down, in number about five thou- 
sand, with five barley loaves and two small fishes; of this 
small dinner they all ate plenty, and yet afterwards the frag- 
ments that were left were twelve baskets over and above. 
The next day the people followed him to Capernaum ; and 
when they had found him oh the other side, they said unto 
him, Rabbi, when earnest thou hither? he answered them 
and said, Verily I say unto you, ye seek me, not because 
ye saw the miracles, but because ye did eat of the loaves 



THE RESTORATION OF ISRAEL. 41 

ami were filled. Then they said unto him, What shall 
we do, that we might work the works of God ? Jesus 
answered and said unto them, This is the work of God, that 
ye believe on him whom he hath sent. They said there- 
fore unto him, What sign shewest thou then, that we may 
see, and believe thee? what dost thou work? Our fathers 
did eat manna in the desert ; as it is written, He gave them 
bread from heaven to eat. John vi. 10. IS: 25, 26, 28. 29, 
30,31. 

If we consider the conduct of this number of people, we 
must certainly be surprised. They had all eaten yesterday 
a great dinner ; they all saw that there was no more than 
five barley loaves and two small fishes, and yet more than 
enough for five thousand people, and that it could not be 
done except by a miracle ; and yet, the very next day, they 
said to him, Give us a sign from heaven; our fathers did eat 
manna in the desert; as it is written, He gave them bread 
from beaven to eat. Here you may see that all his miracles 
were considered by them as nothing, except he could shew 
them a miracle from heaven. On this account they men- 
tioned the manna; but what is more wonderful than all, 
is this, that he not even once gave them a sign from hea- 
ven, although they always were touching that string, and 
sounding that trumpet. We have already noticed, that 
his commission was only to Israel ; yet one thing we have 
passed over until now, and that is, to ask the Question, 
Was his commission only to preach, teach, heal the sick, 
and shew some miracles 9 

It appears by his own words, that he was to do nothing 
but to preach and teach ; For therefore I am sent, he says : 
but I may say freely, that if this is true, then both the 
angel Gabriel and Zacharias the priest were liars. The 
angel Gabriel said, And she shall bring forth a son, and 
thou shalt call his name Jesus : for he shall save his people 
from their sins. Matt. i. 21. And the angel Gabriel 



42 THE RESTORATION OF ISRAEL. 

was sent from God unto a city of Galilee, &c. And the 
Lord God shall give unto him the throne of his father 
David ; and he shall reign over the house of Jacob for 
ever; and of his kingdom there shall be no end. Luke i. 
26. 32, 33. From the words of the angel, we learn—That 
the Messiah was only intended for Israel, but not for the 
Gentiles ; he says, For he shall save his people from their 
sins ; observe the term, his people ; he shall save them 
from their sins ; but no mention is here made of the Gen- 
tiles : — That the Messiah shall be a king, but not a preacher 
and teacher ; for he says, The Lord shall give unto him 
the throne of his father David ; and he shall reign over 
the house of Israel for ever. Thus far is proved by the 
words of the angel, that the Messiah was not to go round 
about to preach, but to be a king over Israel, and sit upon 
a throne. 

And Zacharias was filled with the Holy Ghost, and 

prophesied, baying, Blessed be the God of Israel ; for he 

hath visited and redeemed his people ; and hath raised up 

an horn of salvation for us in the house of his servant 

David ; as he spake by the mouth of his holy prophets : 

that we should be saved from our enemies, and from the 

hand of all that hate us ; to perform the mercy promised 

to our fathers, and to remember his holy covenant ; 

the oath which he sware to our father Abraham, that 

he would grant unto us, that we being delivered out of 

the hand of our enemies might serve him without fear. 

To give knowledge of salvation unto his people by the 

remission of their sins; whereby the day-spring from on 

high hath visited us. Luke i. 67—74. 77; 78. From this 

prophecy we may learn, — First, that the redemption of 

Israel will be performed by the Messiah; mark the term, 

For he hath visited and redeemed his people ; not a word 

about the Gentiles, — Secondly, and he hath raised up an 

horn of salvation for us, but not for the Gentiles, so says 



THE RESTORATION OF ISRAEL, 43 

the text. — Thirdly, that he is to be a king, or a horn ; it 
means one thing.- — Fourthly, that he is to fight against 
all the enemies of Israel, and to deliver them out of the 
hand of their enemies. — Fifthly, that he will prosper, 
that Israel might be saved. — Sixthly, that all the good 
things are to be done to Israel, because it was a pro- 
mise of our fathers, also on account of his holy covenant, 
• — Seventhly, besides the covenant and promise, there is 
an oath, which God sware to Abraham, to do these things 
to his children at last; and at las*, to take away their sins, 
and from on high he hath visited us ; mark visited us. 

Thus far it is clearly proved, that the Messiah should 
not be a preacher, neither should he go round about in 
the towns, to teach and preach to the people. We must 
now admit, that if the words of Christ are true, then the 
words of the angel and Zacharias must be false ; and 
again, if the words of the latter be true, then the words of 
Christ must be false. That both can be true, is impossible ; 
therefore I thought it best to leave the whole matter to 
your consideration. 

Conclusion of his embassy. — After Jesus had walked 
round about in all parts of Galilee, preaching and teach- 
ing, and shewing miracles, hear what his own family say 
to him. His brethren said unto him, Depart hence, and go 
into Judea, that thy disciples also may see the works that 
thou doest. For there is no man that doeth any thing in 
secret, and he himself seeketh to be known openly. If thou 
do these things, shew shy self to the world. For neither 
did his brethren believe in him. John vii. 3 — 5. The 
people answered and said, Thou hast a devil. John vii. 20. 
Therefore I say unto you, The kingdom of God shall be 
taken from you, and given to a nation bringii g forth the 
fruits thereof. Matt. xxi. 43. Hence you may learn, that 
his success was not better abroad than it was at home. 

At home he is blamed for doing his work in secret, and 



44 THE RESTORATION OF ISRAEL. 

abroad he is called a devil. And he cried out, Why go 
ye about to kill me ? and again he says, The kingdom shall 
be taken, and given to another nation : well might the 
people cry out, Away with him, he is a bad man ; first 
when he came unto Galilee, he said, that he is sent only 
to Israel, now with the same commission he will go to 
another nation ; he was taken and judged, and was found 
guilty, and he received due punishment. 

The Messiah was to be conqueror. — He will subdue 
all nations by his coming ; and he who will be called the 
Messiah, and whoever is the true Messiah, will be able to 
perform and finish every thing ; nay, without fighting he 
will never settle his kingdom ; and this we shall here prove. 
— Ask of me, and I wiil give thee the heathen for thiner 
inheritance, and the uttermost parts of the earth for thy 
possession. Psalm ii. 8. 

1. To obtain this large inheritance and possession, 
cannot be done except by fighting, as it is written, Thou 
shalt break them with a rod of iron ; thou shalt dash them 
in pieces like a potter's vessel. Psalm ii. 9. 

2. Thou savvest till that a stone was cut out without 
hands,, which smote the image upon his feet that were of 
iron and clay, and brake them to pieces. Daniel ii. 34. 

3. Arise and thresh, O daughter of Zion; for I will 
make thine horn iron, and I will make thy hoofs of brass, 
and thou shalt beat in pieces many nations ; and I will 
consecrate their gain unto the Lord, and their substance 
unto the Lord of the whole earth. Micah iv. 13. 

4. That we should be saved from our enemies, and from 
the hand of all that hate us. Luke i, 71 . 

5. The Lord of Hosts shall defend them ; and they shall 
devour and subdue with sling stones ; and they shall drink 
and make a noise as through wine; and they shall be filled 
like bowls, and as the corners of the altar. Zech. ix. 15. 

6. In that day will I make the governors of Judah like 



THE RESTORATION OF ISRAEL. 45 

an hearth of fire among the wood, and like a torch of fire 
in a sheaf; and they shall devour all the nations round 
about, on the right hand and on the left : and Jerusalem 
shall be inhabited again in her own place, even in Jeru- 
salem. Zech. xii. 6. 

Although the king, Messiah, with his people Israel, 
shall fight all nations, yet the victory will not be theirs, 
but the Lord's, for so it is written. 

1. Then shall the Lord go forth, and fight against the 
nations, as when he fought in the day of battle. Zech. 
xiv. 3. The Lord is a man of war. Exodus xv. 3. 

2. The Lord shall go forth as a mighty man ; he shall 
stir up jealousy like a man of war ; he shall cry, yea, roar, 
he shall prevail against his enemies. Isaiah xlii. 13. 

Perhaps the Gentiles will say, we never shall go and 
fight against the Messiah ; this is not true, for when he 
shall come, they shall not believe him to be the Messiah, 
although they will see wonders in heaven and on earth, 
yet shall they not believe him : and so it is written, The 
kings of the earth shall set themselves, and the rulers take 
counsel together against the Lord and against his anointed. 
Psalm ii. 2. 

The Gentiles are challenged to a battle. 3. Pro- 
claim ye this among the Gentiles ; Prepare war, wake up 
the mighty men, let all the men of war draw near ; let 
them come up. Joel iii. 9. 

The challenge is accepted. Now also many nations 
are gathered against thee, that say, Let her be defiled, and 
let our eye look, &c. Micah iv. 11. And all the nations 
shall be gathered together against Jerusalem. Zech. xii. 3. 
Jerusalem shall be taken by the Gentiles. For I 
will gather all nations against Jerusalem to battle ; and the 
city shall be taken, and the houses rifled, and the women 
ravished ; and half of the, city shall go forth into captivity, 
and the residue of the people shall not be cut off from the 



46 THE RESTORATION OF ISRAEL. 

city. Zech. xiv. 2. This will be the last battle in this 
world ; and after this battle shall the kingdom of the 
Messiah be established, from one end of the world to the 
other end. 

Thus far it is clearly proved, that the kingdom of the 
Messiah cannot be established, until he first fight against 
the Gentiles. This will be his commission to appear like 
a mighty king, and subdue all, but he will not be a 
preacher. 

A particular observation concerning the law of Moses. 
Every man knows that whatever has a beginning has 
also an end. We know th<it man was formed of dust, 
and unto it he must return; the nature of man is change- 
able in all his actions ; to-day he is bad, to-morrow he is 
good; to-day he is good, and to-morrow he is bad; to-day 
he says Yes, and to-morrow he says No ; to-day he says 
No, and to-morrow he says Yes ; to-day he says, I will, 
but to-morrow, I will not; what he had spoken yesterday, 
to-day he has already forgotten; what he shall speak to- 
morrow, he knows not ; nay, the very minute before, he 
knows not what he shall speak. But we know this, that 
there is only one that has no beginning and no end, and 
this is God : no man will contradict me when I say, that 
every word that God intended to speak to man, was 
known to him from everlasting ; he, by his Godly wis- 
dom, prepared to himself a drawing by which he was to 
build this world; in this drawing were specified, the 
length and breadth of it; and there was an appointed 
time for every thing, when to begin and when to end; 
every nation, that was to appear afterwards, was called 
by its name; and a great number of particular men 
were called by their name beforehand, yea, every man 
that was to be born was known unto him : in this draw- 
ing were also described, particular rivers and their names, 
particular mountains and their names, deserts and their 



THE RESTORATION OF ISRAEL, 47 

names, cities and their names : in this drawing is also to 
be found how long this world shall exist ; also the good 
and bad fortune of every nation : this drawing is com- 
monly known by the name of the law of Moses. He., by 
his Godly wisdom,, prepared also sub-drawings ; but all of 
them are only the channels of the former : these sub.draw- 
ings are commonly known by the name of the prophets. 
In due time, when he thought proper by his Godly wis- 
dom to create this world, every thing appeared according 
as it was described in this great drawing. 

Abridgment of the Law and the Prophets. — We find 
in this drawing that in six days the world was created. We 
ask, why just six days, neither more nor less? We also 
believe that he who created this world in six days, could 
have done it in one day, in one hour, nay, in one minute: 
here we must acknowledge, that it was intended to repre- 
sent something. One reason is this, to shew that the num- 
ber of six is a complete number, which is to denote the 
four quarters of this world, heaven above, and the earth 
beneath ; these six points include the whole description of 
the drawing, and the Lord over the whole of this great 
fabric is only one. This point will be handled more in 
the following pages. Secondly, That each day is to repre- 
sent a thousand years, that is, that this world shall exist for 
the space of six thousand years ; the seventh day, which 
is called the sabbath, represented, that after six thousand 
years, there shall be a sabbatical time for a thousand years. 

The Creation of man was the last; his name was called 
Adam : in the original this name consists only of three let- 
ters, viz, DTK ADM. In this name is represented the 
beginning of the world, also the centre, and the end. 
The letter A denotes Adam, the letter D is David, the M 
is the Messiah. 

In the year of the creation, 2854, David was born \ and 
so long as it is from Adam to David, even so long, or near 



48 THE RESTORATION OF ISRAEL. 

it, will be the time of the coming of the Messiah ; but never 
before. By this account it appears, that the time of the 
appearance of the Messiah is near at hand ; for if we add 
2854, then the coming of the Messiah will be in the year 
of the creation 570S. This present year we count 5571, 
and here we find that there are yet 137 years to the time 
of his coming; but we know that this time will be short- 
ened ; and, according to the opinion of one great and 
eminent Rabbi, there are only 29 years more to the time 
of his coming, and when we shall begin to count 5600 all 
things in this world will be settled. 

Thus far goes our observation on this grand point, that 
Adam was in the beginning, and David in the middle, and 
the Messiah near the end. 

Further it ought to be observed, that it cannot be said 
to shorten the beginning, neither can the centre be short- 
ened, but the end of any thing may be shortened. 

We also know that Christ was born 910 years after 
David. This short number will not balance the length of 
6000 years, here we shall draw a line of 6000 cubits — 

a d m. Prom the letter A to the letter D, is the 

half or the middle, and from D to M must be the same 
distance. A and D cannot be shortened, but the M, as 
it is the end, may be shortened ; but if we consider the 
coming of Christ, the letter M will be a long way from the 
end. And here again, we will bring the length of this 
word a d m , thus far can only be brought the dis- 
tance between David and Christ, and 910 years are no 
more than a third part of 2854; and if we only consider 
well, it must be an equal distance in these three letters 
ADM : as to the rest I leave it to you to finish. 

The placing of Adam in the Garden of Eden. — Adam 
and Eve were placed in Paradise ; his glory was above an 
angel ; the same his wisdom ; no angel could call names of 
all living creatures ; but Adam could, and whatever he 



THE RESTORATION OF ISRAEL. 49 

called them so remained their names until this day. Here 
Adam enjoyed the blessing of a blessed world ; he knew 
not what sin was ; he was made pure, and so he continued 
until Satan (who was at that time a great angel) became 
jealous of the glory of Adam, and was determined to 
bring him down : down he came with his band ; he suc- 
ceeded ; the man fell; Adam, Eve, Satan, all three were 
found guilty; Satan was cast out; Adam and Eve were 
driven out ; before they left paradise, the Lord made a 
promise to the man, saying, Near the end of 6000 years, 
thy glory shall be restored unto thee ; but thou, O Satan, 
at that very time thou shalt be destroyed ; as it is written, 
He will swallow up death for ever. Isaiah xxv. S. 

The Lord said to Satan, Thou hast deceived the man, 
and thou Adam, thou hast followed his advice ; get you 
both out, march away together, fight it out, and he who 
shall overcome Satan, him will I make great in the last 
day. Paradise was shut up, and cherubims were placed 
at the east of the garden to keep the way of the tree of 
life. Here ended the first world, and now we shall go to 
the second world. 

Adam began to wander, and Satan at his heels ; Eve 
brought forth Cain and Abel ; Satan was bent to make 
the best use of his profession ; he observed that two new 
men appeared in the world; he immediately went to work, 
and succeeded again ; he helped Cain to slay his inno- 
cent brother Abel. 

There passed away 1656 years, that is from Adam until 
Noah ; few were those men that overcame Satan, and at 
last he destroyed the whole world, except Noah and his 
family that were saved. Thus far we have read in the 
great drawings, intermixed with a few traditions. 

From the flood until the building of the Tower of 
Babylon. — After the flood, the Lord said to Noah and 
his family. From hence and further ye may eat flesh. The 



50 THE RESTORATION OF ISRAEL. 

Lord also gave them a short law, which consisted only of 
seven commandments. 

The Law of Noah. — 1, Not to commit idolatry. 2\ 
Not to blaspheme. 3. To appoint and constitute just 
and upright judges, that justice might be maintained, and 
impartially administered to all, 4. Not to commit incest. 
5. Not to commit murder. 6. Not to rob or steal. 7. 
Not to eat a member of a living creature. 

These seven commandments are the law given to Noah 
and his family, to keep and observe them, from that time 
and further ; and every one that is not of Israel is bound 
to keep this short law, and every one that observes them 
is intitled to happiness. 

The building of the tower. The children of Shem, 
Ham, and Japhet, were seventy families; after they 
were scattered each of them became a nation. There is 
a tradition, that of these seventy families, twenty-nine 
were destroyed by a flood, and no more remained than 
forty-one. Afterwards the number of seventy nations was 
again completed, by the children of Keturah, who were 
twelve families, and sixteen of Ishmael, and Edom. 

Proof that there were no more than seventy nations. 
— 1. In page 34, it is already mentioned, that as many 
of Israel as went into Egypt with Jacob, which were 
70 in number ; so many nations there were to be in the 
whole world, and no more. When the most high divided 
to the nations their inheritance, when he separated the 
sons of Adam, he set the bounds of the people according 
to the number of the children of Israel. Deut. xxxii. 8. 

2. In the fifteenth day of the seventh month, i. e, 
Tishri, or Ethonim, ye shall offer unto the Lord thir- 
teen young bullocks. The second day twelve bullocks : 
the third day ye shall .offer eleven bullocks ; on the 
fourth day ten bullocks : on the fifth day nine bullocks : 
on the sixth day eight bullocks; and on the seventh 



THE RESTORATION OF ISRAEL. 51 

day seven bullocks. Numbers xxix. 12, 13. 17. 20. 23. 26. 
29. 32. 

These offerings were offered at the feast of Tabernacles 
for all the seventy nations, and here you find also the num- 
ber of seventy bullocks. But on the eighth day, ye shall 
have a solemn assembly: ye shall do no servile work therein : 
and ye shall offer only one buliock. ver. 35. Here we ob- 
serve, when Israel hath finished the offering for all nations, 
then they were commanded to offer only one bullock for all 
Israel. All these things we find in the great drawing, or 
properly, the law. 

Abraham and his family. — Next we find Recorded in 
the drawing, that a man by the name of Abraham was to 
appear in this world, and that he should be the favourite 
of God, and above all men, and so it came to pass. Next 
is recorded, that God will make a covenant with this man, 
and that he and his seed after him were chosen to be hi§ 
peculiar people, not for a time, but for ever; not Ismael, 
nor the sons of Keturah, neither Edom ; for so it is recorded 
in the drawing, For thou art an holy people unto the Lord 
thy God : the Lord thy God hath chosen thee to be a spe- 
cial nation unto himself, above all nations that are upon 
the face of the earth. Deut vii. 6. In a sub-drawing it is 
also mentioned. O ye seed of Abraham his servant, ye 
children of Jacob his chosen. Psalm cv. 6. Next we 
find that the seed of Abraham was to be in bondage in a 
strange land 400 years, and after that he would give them 
a land, and so it came to pass. We also find that his 
children, when they were only seventy in number, went 
down into Egypt- Their father Jacob went with them 
The good father Jacob fell ill ; he assembled his twelve sons 
to give them his blessing before his departure from this 
world ; he blessed every one, but one of his sons he made 
Lord over all his brethren, which was Judah. The foun- 
dation of ail their blessing is depending on one single verse. 



52 THE RESTORATION OF ISRAEL. 

The sceptre shall not depart from Judah, nor a lawgiver 
from between his feet, until Shiloh came, and unto him 
shall the gathering of the nations be. Gen. xlix. 10- 

The Gentiles have laid hold on this passage ; they say 
that this passage is a proof that the Messiah is come al- 
ready, because the sceptre is departed from Judah; but I 
say., they are mistaken, and here is the proof. And I will 
give unto thee, and to thy seed after thee, the land wherein 
thou art a stranger, all the land of Canaan, for an ever- 
lasting possession. Genesis xvii. 8. And I will perform 
the oath which I swore unto Abraham, thy father. Genesis 
xxvi. 3. And I will give this land to thy seed after thee 
for an everlasting possession-' Genesis xlviii. 4. The Gen- 
tiles here do not only contradict Abraham and Isaac, but 
also Jacob. In one place, Jacob says, the land is given to 
his seed for ever; and in the next, he says, the sceptre is 
to depart, both of them cannot be true. 

Here I may ask this question of a learned man of the 
Gentiles ; the Lord promised the land of Canaan for an 
everlasting possession, and you will say the sceptre departed 
from Judah ; can these two questions be true or not ? You 
will say, they must be both true, because they are the word 
of God ; but the question will be, how will you reconcile 
these two passages ? you have no other way to reconcile 
them, except you say the land was promised conditionally, 
and, if you say so, you speak the truth, for so it was con- 
ditionally. The condition was, that Israel shall have the 
land, but they must observe the law of God ; but Israel did 
not observe, the land was again taken away from them, 
now 1746 years. 

The land of Canaan conditionally. — Ye shall there- 
fore keep my statutes, and all my judgments, and do them : 
that the land whither I bring you to dwell therein, spue 
you not out. Levit. xx. 22- The Lord shall bring thee, 
and thy king which thou shalt set over thee, unto a 



THE RESTORATION OF ISRAEL. &J 

nation, which neither thou nor thy fathers have known, 
&c. If thou wilt not observe to do all the words of this law 
that are written in this book. Deut. xxviii. 36. 58. Here you 
may learn that to have the land of Canaan, always depended 
on the law. And next you may observe, that the sceptre 
is the land, and the land is the sceptre ; for so long as any 
nation has a country of their own, they also have a sceptre ; 
but when their country is taken away, both of them must 
be lost together. And lastly, it cannot here be said that 
the Messiah is come because, the sceptre has departed from 
Judah : for here it is already proved, that the land and 
sceptre were conditionally given ; and therefore the land 
and sceptre were taken away when Israel did not observe 
the law ; and if there is no law, there is no land nor scep- 
tre. And by this proof, it is clearly shewn that the Mes- 
siah is not yet come. 

The true explanation of this prophecy- — Jacob said to 
his sons, The sceptre shall not depart from Judah ; that is, 
the king over all Tsrael shall be always out of the tribe of 
Judah, and as long as Israel shall obey the law, the sceptre 
shall remain in the nation, even until Shiloh come ; which 
is to say, although the king over Israel should have no 
power over any other nation, yet, Israel shall remain al- 
ways a nation, and be governed by their own king, even 
until Shiloh come; and when Shiloh shall come, then he 
will not be king over Israel only, but over all nations. But 
if Israel will not keep the law, then the land will be taken 
away from them, then they will have no land, nor a king; 
but its departure shall not be for ever, for there is an ap- 
pointed time for Shiloh when he is to come, and then the 
kingdom shall be restored to Israel, and all these words 
recorded here shall come to pass. 

In one of the sub-drawings, 2 Kings xxv. we are told 
that the king and people, and the land, fell together, and 
both king and people went together into captivity ; and in 



54 THE RESTORATION OF ISRAEL. 

the same manner as they went out into captivity, even in 
the same manner they will return, and this we can prove, 
that when Shiloh shall come, he shall not come alone by 
himself, but in v the head of all Israel; and so it is written 
in another of the sub-drawings. The breaker is come up 
before them: they have broken up, and have passed 
through the gate, and are gone out by it : and their king 
shall pass before them, and the Lord on the head of them- 
Micah ii. 13. 

The argument of the Gentiles, that the sceptre has de- 
parted from Judah — Considering that Shiloh is come 
already. Take notice what I shall say here : they say 
that Jesus was the son of David, and that he was Shiloh ; 
the question will be, when did the sceptre depart ? If he 
was king over Israel, then the sceptre never departed, nay, 
not even one day, for he was king of Judah, and the son 
of David, and in the nation of Israel, and in the land of 
Canaan ; is not this a clear proof that the sceptre never 
departed ? 

Here the reader will be surprised to see that the whole 
of their argument is merely nothing; for if they say it is 
departed, it is false, and they only contradict themselves; 
because, according to their own statement ; it has never de- 
parted yet ; but if they say it is not departed, even this can- 
not be true, because the whole world know it is departed ? 

Question. Was Abraham ignorant of the coming of 
Shiloh ? — What Jacob knew, Isaac knew, and Abraham 
also knew that Shiloh was to come. It is recorded in the 
drawing in Genesis xiv. that war will commence among 
the sons of Adam, and so it came to pass. 

The Battle of the four kings with Abraham. — When 
these four kings had taken Lot prisoner, Abraham took his 
servants, which were in number 318, and with this little 
army he pursued them, conquered all the four kings, and 
recovered his brother's son Lot, and all his fortune. 



THE RESTORATION OF ISRAEL. JO 

A little while after this, the Lord appeared to Abraham 
in a vision, saying, Fear not, Abraham ; I am thy shield 
and thy exceeding- great reward: here a son was promised 
to him, and also the land of Canaan. Further the Lord 
said unto him, I will establish my covenant between me 
and thee, and thy seed after thee in their generations, for 
an everlasting covenant, to be a God unto thee, and to 
thy seed after thee. 

Abraham was informed also that his seed should be in 
bondage 400 years, in a land that was not theirs, and 
afterwards they should be called the chosen people of 
God. Also that there should arise four empires, and they 
should have the dominion over this world, and that the 
seed of Abraham should be scattered among them, and 
that these four empires should have the dominion over the 
seed of Abraham, until Shiloh should come. 

The four Empires were sheivn to Abraham. And he 
said to Abraham, Take an heifer, of three years old, and a 
she-goat of three years old, and a ram of three years old, 
and a turtle-dove, and a young pigeon : and he divided 
them in the midst, but the bird divided he not. And 
when the sun was going down, a deep sleep fell upon 
Abraham ; and lo, an horror of great darkness fell upon 
him. Gen. xv. 9. 12. In the shape of an heifer, Abraham 
saw Babylon-, in the shape of a she- goat, he saw Persia 
and Media : in the shape of a ram, he saw Alexander the 
Great : in the shape of a turtle he saw the Romans : in 
the shape of a bird, he saw his family of Israel. 

When iVbraham observed the miserable state of his 
family, their long captivity, their great sufferings under 
the power of these four Empires, he thought to himself, 
how is it possible for them to bear so long a captivity ? But 
when he saw that it must be so, he took them and cut 
each of them into two pieces, and laid one piece against 
the other. The farther to relieve, in some measure, his 



56 THE RESTORATION OF ISRAEL. 

family, he divided them, that is, he weakened their 
strength and power, by setting each piece against the 
other : that these four empires should be always one 
against the other, and they never should be quiet, but 
always fighting the one against the other ; by so doing the 
Gentiles will fight one against the other, they now and 
then will forget Israel, and sometimes they will have no 
time to meditate against them ; this will, in some degree, 
save them from utter destruction. But did Abraham de- 
spair of his family to remain in that miserable state for 
ever ? no, by no means, for Abraham was comforted by 
his God by a great promise. The Lord said to Abraham, 
I have given thee a token already, that as well as I have 
cast down before thee four kings, even so will I do to thy 
seed in due time, and as well as these four Empires now 
fell before thee, even their seed that shall be the four Em- 
pires in the latter days again shall also fall by thy son 
Shiloh. Thus far we have found notified in the great 
drawing, which was ordained and established before the 
world was created. 

Now we must look into the drawing again. Here we 
have found, and discovered the name of the family of 
Abraham. Come now therefore, and I will send thee 
unto Pharaoh, that thou may est bring forth my people 
the children of Israel out of Egypt. Exod. iii. 10; and 
thou shaltsay unto Pharaoh, Thus saith the Lord, Israel is 
my first born son. Exod. iv. 22. Although God made 
a covenant with Abraham, and with his seed for ever, it 
was still unknown to the world at large ; no nation knew 
who was to be called the first born, but it was now de- 
clared to the Gentiles by Moses ; And thou shalt say to 
Pharaoh, Thus saith the Lord, Israelis my first born son. 

Suppose a king has a numerous family; will not every 
one declare that out of the whole family, only one son can 
be declared the heir to the crown ? will not also everv 



THE RESTORATION OF ISRAEL. 57 

man confess that the first born son is the lawful heir ? to 
which will the king give most instruction ? certainly to 
the first born ; to which of his family will he communi- 
cate all his secrets? to his first born. To which of his 
sons will he deliver his great seal ? to his first born. Thus 
far it must be acknowledged by every person that only 
the first born son has a right to the kingdom of his father; 
but the rest of the family must remain in subjection, and 
they ail must acknowledge him as their lord and king. But 
the inhabitants of the whole empire must remain to-day 
the same as they were yesterday ; yesterday they were 
servants, and to-day they must be the same ; and so they 
must remain always. 

Question. — Is the first born son born for others, or 
are the public at large born for him f — Here you must 
say that his birth made him lord over all, not to obey, but 
to be obeyed— not to be commanded, but to command— not 
to be judged, but to judge — not to be equal, but to be 
above all. Considering all these things, the subjects of 
the king are by no means born for themselves, but all of 
them are born to be his servants and to obey his orders as 
their lord and king. This king is the God of heaven and 
earth ; all the sons of Adam are his subjects ; they all are 
bound to obey him, and to worship him and honour his 
great name, and to obey his command. Now it pleased 
him to declare, that Israel is the Prince of this world; he 
delivered to Israel his great seal, that is, circumcision : 
he communicated to Israel all his secrets, that is the oracles 
of God ; and saith unto Israel, Ye are the sons of the 
Lord your God. Deut. xiv- I. And that all the families 
of this world should know that Israel was elected and 
chosen, the Lord gave them his own name, specified in their 
name. The noun ^i^ Israel, consists of two words, 
the first -|&^> yoshor, signifies righteous ; the second 
word <7tf El, signifies God; and both words together are 

i 



5S THE RESTORATION OF ISRAEL. 

pronounced Israel, and signify the righteous of God. This 
name is the crown and glory of Israel, and further the 
Gentile world should or ought to consider, that to 
Israel was delivered the great seal of circumcision, and 
the oracles and the crown. All these things We find re- 
corded in the great drawing of the law, which was pre- 
pared before the foundation of this world; and here all 
the nations may see, and learn, and be convinced, that 
Israel was chosen and elected before the creation of this 
world, to be the Lord and king over it ; and here all 
nations witness, that from the time that circumcision was 
delivered to Abraham, it never ceased, and this very day 
it is observed just the same, and the oracles are observed 
just the same, and also the name Israel, declared by 
Moses, three thousand one hundred years back ; and to- 
day Israel is still Israel, and thus having in possession 
these three great gifts, is a sufficient proof this very day, 
that Israel was elected, and shall so remain for ever. It 
is a vain thing for the Gentiles to grasp at the kingdom 
of this world ; they are not called the sons ; and they well 
know, that a servant or servants have nothing else to do 
but to obey the order of their lord and master. All that is 
said here, if considered by the Gentiles, I should like to 
know their answer; yet I can well imagine it; For if 
Israel is the Lord of this world, where is then his glory ? 
but we can prove on the contrary, that the Gentiles are 
the lords of the world and Israel are their servants even 
until this day. To this I answer, that the wise God did 
ordain every thing according to his wisdom ; he created 
the first man pure and godly, and so he was, but the man 
fell. From the creation of Adam until he fell, must be 
called the godly world ; now this godly world ended when 
Adam was driven out from paradise. The second world 
commenced, and its proper name is the world of cor- 
ruption ; but in this fallen state it is not to remain for 



THE RESTORATION OP ISRAEL. 59 

ever; the time is fixed, six thousand years is -its number 
and after this is the end ; then the world will recover its 
former glory and be restored by the Messiah, and then 
will commence the fifth empire in this world, and its 
power will extend from one end of this world to the 
other ; the beginning of this fifth empire will be called 
the third world, or the godly world, or properly the world 
of the Messiah. His Metropolis will be Jerusalem,, and 
Israel his people; but before these things will take place, 
the world will stand and be conducted by the Gentiles ; 
Israel is only to wander round about amongst them, and 
the present feasting belongs only to the Gentiles. Israel 
has no right, because the feast goes by turn ; when the 
Gentiles shall finish their feast, then will commence the 
feasting of Israel, and until the appointed day, Israel 
must not rejoice ; for so it is described in one of the sub- 
drawings, Rejoice not O Israel in the joy of the nations. 
Rosea ix. 1. Then (that is, when the Messiah shall 
come) shall our mouth be filled with joy, and our tongue 
with singing : then the nations shall say, The Lord hath 
done great things for them. Psalm exxvi. 2, 3. The 
Lord hath done great things for us in past times, then we 
were rejoicing, but now Israel is rejoicing. 

Thus far it is described that this world from its begin- 
ning is to be divided into three divisions ; the first, godly ; 
the second, corrupt ; and the third again to be restored 
to its former glory. 

The Wilderness.— One question we may ask, which 
is, — Why was the law given in a desert? Why not in the 
land of Israel ? The answer is, that, although the law is 
the inheritance of Israel, yet any nation, if they choose, 
may claim a right to it, and say the law is given in a free 
place, and every one that will have a share of it must be 
accepted; and on this account the law is given in a desert, 
which is a free place to every one, even so the law is free 



60 THE RESTORATION OF ISRAEL, 

to every one who will come under her protection, and 
Israel is bound to accept any of the nations. 

The Sabbath. — Next we find in the drawing, that the 
Lord himself spoke to the whole nation of Israel, and said 
to them, Remember the sabbath day to keep it holy. 
Exod. xx. 8. Here Israel was commanded to keep this 
day holy, in commemoration of the creation of the world ; 
also in commemoration of the coming out of the land of 
Egypt. Remember that thou wast a servant in the land of 
Egypt, and that the Lord thy God brought thee out thence 
through a mighty hand and by a stretched out arm; there- 
fore the Lord thy God commanded thee to keep the sab- 
bath day. Deut. v. 15. 

Every person knows that the days of the creation are 
seven : the first and second day are one pair; the third 
and fourth are again a pair; the fifth and sixth a third 
pair; the Sabbath remained single ; this last day received 
a blessing, but not the former days ; although the Sabbath 
was the last, yet it was made lord over the other days, be- 
cause the world was not complete until the Sabbath came, 
and then the world was completely finished. It is already 
mentioned in pages 34 and 50, that this world was to pro- 
duce seventy nations ; ill this number we also find thirty- 
five pair, but there was no pair for Israel. When Jacob 
and his family went down into Egvpt, at that very time 
the seventy nations appeared in this world already. Israel 
was the last nation in this world. 

Ihe World compared to a Ship without a Rudder. — 
That is, although the ship is finished, yet still it must be 
considered of no use without a rudder, for it is well known 
that the rudder is the only piece by which the whole ship 
is steered. Just the same was the condition of the seventy 
nations ; but when Israel was formed a nation they com- 
pleted the world to its full number : now the world was 
completed in creation and in number; Israel was the rud- 



THE RESTORATION OF ISRAEL. 61 

der of the ship, and for the first time they brought the 
whole ship in motion. Still the ship was not yet able to 
steer without danger for want of a compass, and that the 
ship should be entirely complete in every direction a com- 
pass was also given. This compass was the law of Moses, 
the Lord himself thought all Israel the foundation of it, 
which was the ten Commandments. The Lord said, Ye 
are the last of all nations, by you my world is finished, 
and you shall be the first and lord over all the rest, as it is 
written , And to make thee high above all nations which 
he hath made, in praise and in name, and in honour; that 
thou mayest be an holy nation unto the Lord thy God, as 
he hath spoken. Deut. xxvi. 19. At the same time Israel 
stood single, then the Lord said, The last day of the crea- 
tion I have blessed, and made it lord over the rest ; ye also 
are the last of all nations, and I have blessed you already ; 
come then and be ye two, a blessed pair together, and thus 
ye shall remain a couple for ever : and here the whole 
world will confess, that from that time until this day Israel 
has never forsaken his pair. Thus far it is shewn, that 
before the world was created, Israel and the Sabbath was 
to be a pair ; also all the feasts shall be called Sabbaths, 
for so we find it in the great drawing. One feast is the 
Passover, also called Sabbath ; And ye shall count unto you 
from the morrow after the Sabbath. The second feast is 
the Pentecost, also called Sabbath ; Even unto the morrow 
after the seventh. Next comes the New year, also called 
Sabbath ; In the seventh month, in the first day of the 
month, shall ye have a Sabbath. Next comes the tenth 
day, or the day of atonement, also called Sabbath ; It shall 
be unto you a Sabbath. Next comes the feast of Taber- 
nacles, also called Sabbath ; On the first day shall be a 
Sabbath. Levit. xxiii. 15, 16. 20, 32. 39. After all that 
has been said, here is a proof that before the world was 
created, Israel and the Sabbath were blessed, and coupled 



62 THE RESTORATION OF ISRAEL 

together to be a pair for ever,, and to be lords over all the 
things which God created. The first Sabbath was also a 
type of the great Sabbath,, and known by the name of 
Millennium, and properly means the reign of the Messiah 
upon earth. 

The opinion of the Gentiles concerning the Sabbath. — 
If I say to one of the Gentiles, what do you think about 
the law of Moses ? he will answer me thus,, the law is 
abolished ; then if 1 ask him the whole of it, or only part ? 
he then will say, I am a Gentile, we are bound to observe 
only the moral law, which is the ten Commandments; then 
I say,— answer this question • Is not the Sabbath one of 
the ten Commandments ? then he will answer me thus; I, 
as a Gentile, keep the first day, and that is my proper 
Sabbath. 

This observation wants consideration, every one knows 
that the first day is called a working day, and the Lord of 
heaven and earth made it, and began on it to work ; the 
question will be, who is he that will stand up and contra- 
dict the Lord over all ? he said, The first day shall be a 
labouring day, and somebody got up and said, I say the 
contrary, it shall be called the Sabbath. Now the question 
is, who is the person that will dare to call holy that which 
the Lord called unholy ? it cannot be said that the Gen- 
tile Messiah commanded it; do Christians derive it from 
what Paul said ? Upon the first day of the week let every 
one of you lay by him in store. 1 Cor. xvi. 2. 

Here the question will be, are men to obey the command 
of God, or the command of the apostle Paul ? It is already 
noticed that the Sabbath is a type of the Millennium, but 
what is the first day to typify ? Now, according to the 
law, the Gentiles have nothing else to do but observe the 
law of Noah, already mentioned in page 50; they have 
no right to keep holy that which is not holy, but if any 
one will keep a Sabbath, he must then keep the Sabbath 



THE RESTORATION OF ISRAEL. 63 

of the Lord i it is also mentioned in page 50, that all the 
feasts are called Sabbaths; then it will follow that he who 
will be an observer of the Sabbath must observe also all 
the feasts and must keep the whole law; but we see that 
the Gentiles act contrary to the will of God, they will have 
a Sabbath on a working day ; and here it may be asserted 
that the Millennium will be only for those who observe the 
Sabbath; as for the Gentiles, they shall work then on the 
Sabbath even as they do now. 

The day of atonement.— And this shall be a statute for 
ever unto you ; that in the seventh month, on the tenth 
day of the month, ye shall afflict your souls, and do no 
work at all, whether it be one of your own country or the 
stranger that sojourneth among you ; for on that day the 
priest makes an atonement for you, to cleanse you, that ye 
may be clean from all your sins before the Lord : it shall 
be a Sabbath of rest unto you, and ye shall afflict your 
souls, by a statute for ever ; and this shall be an everlasting 
statute unto you, to make an atonement for the children 
of Israel for all their sins once a year. Lev. xvi. 29, 30, 
31. 34, 

In page 32 it is mentioned, that Moses was convinced 
that Israel would be dispersed among the Gentiles, and 
therefore he gave them direction how to steer, that they 
might recover their ancient glory : he never told them to 
sacrifice any thing in their dispersion, but informed them 
that they had nothing else to do, but to return unto the 
Lord by true repentance, and then the Lord would restore 
them. But here the Jew will ask the question, are we 
left destitute in our dispersion of a tabernacle, or of a 
temple, or of sacrifices ? No, for even this very day we 
have a temple, and we have also sacrifices Therefore say, 
Thus saith the Lord God ; Although I have cast them far 
off among the heathen, and although I have scattered them 
among the countries, yet will I be to them as a little 



64 THE RESTORATION OF ISRAEL. 

sanctuary in the countries where they shall come. Ezek, 
xi. 16. Here you see that our Synagogues are still the 
temples of the Lord. 

Sacrifices. — The sacrifices of God are a broken spirit. 
Psalm li. 17. O, Israel ! return unto the Lord thy God ; 
for thou hast fallen by thine iniquity. Take with you 
words, and turn to the Lord; say unto him, Take away all 
iniquity, and receive us graciously ; so will we render the 
calves of our lips. Hosea xiv. 1, 2. Now, when the day 
of atonement comes, we all go into our little sanctuary ; 
there we continue the whole day, we fast the whole day, 
the whole day is spent in prayers. Thus we are ordered 
to do, and so we do year by year; and here is the for- 
giveness of all the sins of Israel once a year. Thus far is 
shewn to the Gentiles, that Israel has this very day a 
temple, also sacrifices. The Gentiles, perhaps, will say, 
if so, why is then Israel not restored to her former 
glory? 

Take notice of what follows: It is already mentioned 
in page 48, that the proper Messiah will come in due 
time ; and in page 50 it is stated that there were to be in 
this world only seventy nations. These seventy nations 
were formed at the building of the Tower of Babylon. 
At that time Abraham was forty-eight years old. From 
that time until the Lord made a covenant with Abraham, 
were twenty-two years ; thus was Abraham seventy years 
old. Here Abraham represents the seventy of his family 
that afterwards went down into Egypt, see page 50; And 
the Lord said unto Moses, Gather unto me seventy men 
of the elders of Israel. Num. xi. 16. This number 
remained in Israel until the second temple was destroyed. 
These seventy were the first Sanhedrin, and Moses the 
Lord over them, the same as the Sanhedrin above ; the 
seventy angels that stand in the presence of the Lord are 
called the heavenly Sanhedrin. 



THE RESTORATION OF ISRAEL. 65 

At that time when the sons of Adam had one language 
only, they began to be rebellious. The Lord said to his 
Sanhedrin, Let us go down, and there confound their 
language ; the seventy families shall be divided by lot: 
and thus every angel became a guardian angel to that 
family, which was afterwards a nation. Abraham fell to 
the lot of God, as it is written, For the Lord's portion is 
his people; Jacob is the lot of his inheritance. Deut. 
xxxii. 9. But here it should be known, that the lot of 
God was as much in number as that of all his seventy 
Sanhedrin, for so it is written* Deut. xxxii. 8. see page 
hi). And that every nation has a prince in heaven, is 
confirmed by the prophet : And now will 1 return to 
fight with the prince of Persia: and when I am gone 
forth, lo, the prince of Grecia shall come. Daniel, x. 20. 

David, the father of the Messiah, lived only seventy 
years. 

The captivity of Babylon was seventy years. 

Prom the birth of David, until the desolation of the 
temple of Solomon was seventy weeks. 

Prom the destruction of the first temple, to the destruc- 
tion of the second temple, was also seventy weeks. 
t)aniel ix. 24. 

It ought to be observed that this number of seventy, 
so much made use of, is not a vain thing; but it will 
instruct us to understand that the sons of Noah, only 
divided into seventy nations, should represent seventy 
jubilees; that is, from the time of the covenant, made 
with Abraham, until the coming of the Messiah, and in 
the end of this number shall commence the Jubilee of 
Israel. 

These seventy jubilees are to be divided into two 
divisions : the commencement of the first half, or thirty- 
five, began by the covenant, and ended by the desola- 
tion of the second temple. 



66 THE RESTORATION OF ISRAEL. 

Tears 

ACCOUNT.— From the covenant until the law 430 
Israel had the land in possession only . . 850 

From the desolation of the first to the end of the 

second temple ...... 490 

N. B. This number will amount to thirty-five 

jubilees, and twenty years. Total 1770 

From the desolation of the second temple, until 
this present year (1S12) is the number of . . J 745 

This last number, of the dispersion of Israel, is just 
now thirty-five jubilees. Both sums will amount to 3520 
years, or the sum of seventy jubilees, and above twenty 
years. 

By this calculation, we may learn, that the jubilee of 
the restoration of Israel has begun already these twenty 
vears back, that is, just when the revolution began in 
France; at that very time, the seventy jubilees were at 
an end. There are yet thirty- six years to the end of the 
jubilee of Israel, and before the end of these thirty- 
six YEARS, ISRAEL WILL BE RESTORED, AND THE MESSIAH 
WILL TARE POSSESSION OF HIS EMPIRE. 

Israel is separated for ever from all Nations. — 1 am 
the Lord your God, which have separated you from other 
nations ; and ye shall be holy unto me, for I the Lord 
am holy, and have severed you from the nations, that ye 
should be mine. Lev. xx. 24. 26. For, from the top of 
the rocks I see him, and from the hills I behold him : lo, 
the people shall dwell alone, and shall not be reckoned 
among the nations. Numbers xxiii. 9. For all the nations 
will walk every one in the name of his God, and we will 
walk in the name of the Lord our God, for ever and 
ever, Micah iv. 5. 

Whoever considers these passages, may see, first, that 
Israel will never be mixed with the Gentiles; and secondly, 
that all the Gentiles will not worship the true God even 
until the last day. 



THE RESTORATION OF ISRAEL. 61 

Moses foretold of the coming of the Gentile Messiah. 
— Christians adduce this prophecy: I will raise them up 
a prophet from among their brethren, like unto thee, and 
will put my words in his mouth : and he shall speak unto 
them all that I shall command him. Deut. xiv. 18. We 
read in the same book, And there arose not a prophet 
since in Israel like unto Moses, whom the Lord knew 
face to face. Deut. xxxiv. 10. 

The Christians say that their Messiah was superior to 
Moses : but how will they reconcile these two passages ? 
for they say the first passage means their Messiah. But 
what will they do with the second passage, which is, that 
there will never be another prophet equal to Moses. Fur- 
ther, this prophet is not to speak with God face to face ; 
for here the text says, I will put my words in his mouth : 
that is, he shall prophesy by a vision, or in a dream. 
Again, what honour is this for the Messiah to be styled a 
prophet, for the honour of the high priest goes before a 
prophet, as we find it written : And King David said, 
Call me Zadock the priest, and Nathan the prophet. 
And let Zadok the priest, and Nathan the prophet, anoint 
him there king over Israel. 1 Kings i. 32. 34. Here it 
may be seen that the title of high priest is above that of 
a prophet ; next is to be known that the Messiah is no 
where styled a prophet, but either a judge, or a ruler, or 
a king ; also, that when the Messiah shall come, he will 
have nothing to prophesy, because his coming will ac- 
complish all the prophecies. 

But after all, we ask, was Jesus a prophet or not ? If 
he was a prophet, we must examine what he prophesied. 

Prophecies of Jesus. — The destruction of the temple is 
foretold in Matthew xxiv. And they shall fall by the 
edge of the sword, and shall be led away captive into all 
nations-, and Jerusalem shall be trodden down of the Gen- 
tiles, until the times of the Gentiles be fulfilled. Luke xxi. 



6S THE RESTORATION OF ISRAEL. 

24. What shall I say here, is it possible for mankind to 
call these passages prophecies ? they may lawfully be 
called quotations from the prophets ; and here I shall 
bring' forward sufficient evidence to shew that these pro- 
phecies are no more than quotations from the writings of 
the Old Testament. Jesus says, Verily T say unto you, 
there shall not be left here one stone upon another. Mark 
xxiv. 2. We shall go backward as far as to David, and 
enquire of him it' he knew any thing about the fate of 
the first or second temple. By the river of Babylon, there 
we sat down, yea, we wept, when we remembered Zion. 
Psalm cxxxvii. 1. Here is the destruction of the first 
temple. Remember, O Lord, the childreu of Edom in the 
day of Jerusalem, who said, Rase it, rase it, even to the 
foundation thereof. Psalm cxxxvii. 7. Here is the desola- 
tion of the second temple by Edom, Thus far we have pro- 
duced one faithful witness, to shew that Christ was no 
prophet, but his words are only taken from this Psalm. 

Seventy weeks are 490 years, that is, from the destruc- 
tion of the first temple to the desolation of the second shall 
be no more than 490. Dan. ix. 24. 

Open thy doors, O Lebanon, that the fire may devour 
thy cedars. Zech. xi. 1. And they shall fall by the edge 
of the sword, and shall be led captive into all nations. 
Luke xxi, 24. This passage also is no more than a quo- 
tation. Therefore he lifted up his hand against them, to 
overthrow them in the wilderness : to overthrow. Psalm 
cvi. 26, 27. Also, And will draw out a sword after you : 
their seed also among the nations, and to scatter them in 
the lands. Leviticus xxvi. 33. The Lord doth buildup 
Jerusalem : the outcasts of Israel he shall gather. Psalm 
cxlvii. 2. I lifted up mine head unto them also in the 
wilderness, that I would scatter them among the heathen, 
and disperse them through the countries. Ezekiel xx. 23. 
For lo, I will command, and I will sift the house of Israel 



THE RESTORATION OF ISRAEL., 09 

among all nations, like as corn is sifted in a sieve; yet shall 
not the least grain fall upon the earth. Amos ix. 9. 

Another great prophecy of Jesus, — Verily I say unto 
you, This generation shall not pass, till all these things be 
fulfilled. Matthew xxiv. 34, Until this day, now above 
1800 years, this passage is not yet fulfilled; whereas he 
fixed the time to his generation ; and in the same manner 
may be refuted all the rest of his prophecies ; but I think 
the above proofs are sufficient to convince the reader that 
he was no prophet. But the true sense of this prophecy 
shall be here given, that by it it will be known that it has 
no reference at all to the Messiah. 

/ will raise them up a prophet. — When thou art come 
into the land which the Lord thy God giveth thee, thon 
shalt not learn to do after the abominations of those nations. 
There shall not be found among you any one that maketh 
his son or his daughter pass through the fire, or that useth 
divination, or an observer of times, or an enchanter, or a 
witch, or a charmer, or a consulter with familiar spirits, 
or a wizard, or a necromancer. For all that do these things 
are an abomination unto the Lord : and because of these 
abominations the Lord thy God doth drive them out from 
before thee. Thou shalt be perfect with the Lord thy 
God. For these nations, which thou shalt possess, hearken 
unto observers of times, and unto diviners : but as for thee, 
the Lord thy God hath not suffered thee so to do. The 
Lord thy God will raise up unto thee a prophet from the 
midst of thee, of thy brethren, like unto me; unto him ye 
shall hearken. Deuteronomy xviii, 9, 10, 11, 12, 13, 14, 15, 
Thus far Moses taught Israel, that when they should inherit 
the land, they must not learn the abominations of the 
Gentiles, for you shall have no occasion ; because the 
Lord your God will always raise for you prophets from 
the midst of you ; therefore any thing what thou shalt wish 
to know, thou shalt go to him and he shall tell thee, 



70 THE RESTORATION OF ISRAEL. 

Perhaps some person will ask, why is it then in the sin- 
gular number a prophet, and why not prophets f 

It is well known that we have two laws : the one is called 
the written law, which is the Old Testament ; the second 
is called the oral law, and both of these Moses received 
upon Mount Sinai. This oral law was always delivered 
to the successor of the first; Moses received of God, 
Joshua of Moses. 

Prom Joshua, to Samuel the prophet, were twelve 
judges, and every one of these twelve was a receiver of 
the oral law ; this receiver was called also the Nassi, or 
president of his Sanhedrin ; Joshua delivered the oral law 
to Othniel, the son of Kenaz ; and the last of these twelve 
was Eli, the high priest. 

The first of the prophets that received the oral law was 
Samuel, he received it of Eli, the high priest. 2. Nathan, 
the prophet. 3. Ahijah, the Shilonite. 4. Elijah, the 
Tishbite. 5. Elisha, the son of Shaphat. 6. Hosea, the 
son of Beeri. 7, Amos, a herdman of Tekoa. 8. Isaiah, 
the son of Amoz. 9. Micah, the Morasthite. 10. Joel, 
the son of Pethuel. 11. Jeremiah, the son of Hilkiah. 
12. Ezekiel, the son of Buzi, the priest. 

Thus far goes the account of those Prophets that received 
the oral law, in the time of the first temple/ 

Haggai, Zechariah, Malachi ; these three prophets 
were in the time of the second temple : Malachi was the 
last of all the prophets, and he is also the great seal of the 
Old Testament; and from this we learn that there shall be 
no more a prophet in Israel until the restoration of Israel, 
Behold, I will send you Elijah the prophet before the 
coming of the great and dreadful day of the Lord. Mai. 
iv. 5. Next will be shewn, that in the time of every pro- 
phet that received the oral law, were many prophets, but 
all of them were called only the disciples of him who was 
the receiver; and he was the Lord over them all, the same 






THE RESTORATION OF ISRAEL 71 

as Moses was over his Sanhedrin ; and each receiver was 
as God in his age, as Moses in his age. When Samuel 
anointed Saul he said unto him,, — Thou shalt meet a 
company of prophets. 1 Sam. x. 5. And the sons of the 
prophets. 2 Kings ii. 3. What, shall I set this hefore an 
hundred men ? 2 Kings iv. 43. these were his disciples. 

It is well known that Moses was the lord of all the pro- 
phets,, and the seventy elders, or his Sanhedrin were all 
prophets ; yet not one of them is mentioned, but only 
Moses : what Moses desired of God, it was granted ; what 
Samuel desired of God, it was granted ; what Elijah desired 
of God, it was granted ; what Elisha desired of God it 
was granted ; and in the same manner all the rest : here 
it may be seen, that every one of these prophets was as 
good in his age as Moses was in his, and this is what God 
said to Moses. Ancl the Lord said unto me, They have 
well spoken that which they have spoken. I will raise 
them up a prophet from among their brethren, like unto 
thee. Deut. xviii. 17, 18. Thus far it is proved that this 
prophecy has no reference whatever to the Messiah. The 
spring of prophecy was opened by Moses, and sealed up 
again by Malachi, and shall remain so until the Messiah 
shall come, and then the seal will be taken away, and pro- 
phecy will be restored to Israel, and will cease no more, 
for so it is written : And it shall come to pass afterward, 
that I will pour out my spirit upon all flesh : and your sons 
and your daughters shall prophesy, your old men shall 
dream dreams, your young men shall see visions. And I 
will shew wonders in the heavens, and in the earth, &c. 
The sun shall be turned into darkness, and the moon into 
blood, before the great and terrible day of the Lord come. 
Joel ii. 28. 30, 31. And before all these things shall come 
to pass, the prophet Elijah will be sent to Israel, and 
afterwards will come the great and terrible day of the 
Lord. 



78 THE RESTORATION OF ISRAEL. 

Galatians- — For as many as are of the works of the 
law are under the curse : for it is written, Cursed is every 
one than continueth not in all things which are written 
in the book of the law to do them. chap. iii. 10. This 
quotation from Deut. xxvii. 26. we read thus in the 
English version, Cursed be he that confirmed not all the 
words of this law to do them. This passage is of great 
consequence with the Gentiles, for by it they prove that 
if a person observes many of the commandments of the 
law, yet is he under the curse, because it is written, all of 
them must be done. We are at liberty to search the truth, 
and commanded also to speak nothing but the truth. 
Considering this, we must first examine if the above state- 
ment is true ; if it shall be found true, it certainly must 
remain so ; but if it should be found false, then lawfully 
we may say it is not true. But before we proceed to 
the examination, we must first make some preliminary 
remarks. Any thing that is known to the world at large 
cannot be denied. The miracles wrought by the hand of 
Moses in Egypt, by the Red Sea, in the Wilderness for 
the space of forty years, are recorded in the great drawing 
of the law, and now known to the world at large. God 
delivered to Moses six hundred and thirteen command- 
ments, and these commandments are called the law. God 
said to Moses, Teach my people Israel this law, that they 
may know to worship their God ; Moses did as he was 
commanded. Further it should be known, that some of 
these commandments could be observed by no other per- 
son except by a prophet; some by the High Priest; some 
were the duty of the Levites ; some the duty of a judge. 
Here will arise a question, how could he who was not a, 
prophet, or he who was not a high priest, or he who was 
not of the tribe of Levi, or he who was not a judge, 
observe all these commandments ? Secondly, a Jew is 
commanded that if his wife brings forth a son he must be 



the Restoration op Israel. 73 

circumcised when eight days old, but when his wife was 
barren, he could not perform this command. Thirdly, If 
the son was a first born, the father was obliged to bring 
the child before the priest when he was thirty days old, 
and to redeem his first born by paying five shekels; but if 
his wife brought forth the first child a girl, this command 
could not be observed. — Fourthly, If his wife brought 
forth no sons but daughters, then he could not observe 
either the one or the other. — Fifthly, If a Jew had a 
brother, and he died and left no child, then the command 
is, that the living brother must marry her : now if a Jew. 
has no brother, how can he observe this command ? or if 
his- brother left children, then he could not marry her. 
There are numbers more of the same kind, that could 
not be observed, except in particular instances, and the 
few here mentioned are sufficient for the present purpose. 
We must now hear the instruction of Moses. Moses 
says, If thou hast a son he must be circumcised. One of 
the Jews cried out, Lord Moses, I never can observe this 
command. Moses said to him, Why ? He said, Because I 
never had a son. Another Jew came to Moses, crying, 
and said, Lord Moses, I and my family are for ever 
undone. Moses said to him, Why so ? He said, I wish to 
go into the tabernacle, and if I go there, thou wilt 
order to kill me, because it is written, And the stranger 
that cometh into the tabernacle shall be put to death. 
Numbers iii. 10. Now if I do not perform this command, 
I remain under the curse, because this is one of the com- 
mandments of the law. Another Jew came before Moses, 
and said; Thou hast given us a law which will make us 
miserable for ever. Moses said; My son, why so ? He 
answered and said, Because I never was a judge in Israel, 
and I cannot do this command which is one of the law. 
Another came and cried out, I am undone. Moses said, 
Why so, my son ? He said, If I had a brother, and he 



74 THE RESTORATION OF ISRAEL. 

had died without children, I should have married his 
wife, which is one command of our law ; but alas, I never 
had a brother, and now 1 shall remain under the curse of 
the law, because I cannot perform all the commandments. 
A woman came before Moses ; she cried and said, I am 
not able to support myself for grief. My daughter, said 
the good Moses, what is your trouble ? She answered and 
said, We are commanded to keep the commandments of 
the law, and there is one particular command in the law 
of jealousies : When a wife goeth aside to another instead 
of her husband, and is defiled. Num. v. 29. Master Moses 
what shall I do, if I go and defile myself, I then must 
come before the priest, and must drink the bitter water 
by which I for certain shall die ; and if I keep honest I 
am not the better, because I remain under the curse of the 
law, because I cannot perforin this command ; what shall 
I do now? A virgin, the daughter of a priest, came 
before Moses; she said to him, Lord Moses, be so good 
as to give me your advice. Moses said, What hast thou to 
hay, my daughter ? she said, I have read one command in 
the law, which is, And the daughter of any priest, if she 
profane herself by playing the whore, she profaneth her 
father, she shall be burnt in fire. Lev. xxi. 9. What 
shall I do now? I am standing between two fires. This 
is one commandment of the law. If I go and play the 
whore, thou wilt order me to be burnt in fire ; but, if I 
keep honest, I am not better, because I shall remain under 
the curse of the law ; and I consider the one is fire, but the 
other worse than fire, for here 1 shall live all the days of 
my life under a curse, and die under the curse. 

A Question for the Christians to answer. — If I ask 
them, if God is just, they all will say, Yes ; but what will 
they say to the above statement ; has God given a law to 
his chosen people that they should be under a curse ? 
God said, This command a priest shall do, and if an Israelite 



THE RESTORATION OF ISRAEL. 75 

should do it he must die; and because he obeyed the com- 
mand of God, he must remain under a curse. God said, 
Thy son shall be circumcised ; but God never gave him 
a son, and therefore he must remain under the curse. 
The virgin did not play the whore, but kept honest; and 
her reward is to abide under a curse. If this should be 
true, could God be called a true God ? I long to hear the 
answers to these things. But what can they answer ? 
Nothing; they must confess that God is just in all bis 
ways ; and if so, their whole argument is false. 

Proof. — First, it ought to be known that Paul did not 
quote this passage to the Jews, but to the Galatians ; and 
here he took the advantage of the ignorant Gentiles to 
inform them of things that are not true. For any person 
that knows the original Hebrew, will see at once that 
what I have said is true. I shall quote here again the 
whole verse as it is in the Hebrew : Cursed be he that 
confirmeth not the words of this law to do them, which is 
to say, that he must do and observe all those command- 
ments that he can, and which may be done. But Paul, 
to deceive the Gentiles, inserted the word ally this word 
was of great use to him, for by it he preached a whole 
sermon, and the whole of his text depended upon this 
word. But what is most surprising, is to see at this very 
day, the Christians bringing forward this passage as a 
great proof against the Jews, that they are under the 
curse, because they cannot observe all the commandments 
of the law ; at the very same time the Christians confess 
that a Jew is bound to observe only those commandments 
which he may observe lawfully ; and here is the proof. In 
the English version, the word all is put in italic letters, 
to shew that the word all is not in the text. The question 
will now be, if the word all is not in the text, how came 
they to take the liberty with the law of God thus far? 
Have they inserted the word all to please Paul, and to 



76 , THE RESTORATION OF ISRAEL. , 

give offence to God ? I maintain that the English version 
has done wrong in inserting the word all; but wonderful 
it is, and a marvellous thing in our eyes, to see, that even 
to-day they insist that it shall be so, right or wrong. But 
what will they say in the day of judgment, when they 
shall be called upon to answer for this offence ? Let them 
only take notice what God said to Joshua, This book of 
the law shall not depart out of thy mouth ; but thou shalt 
meditate therein day and night, that thou may est observe 
to do according to all that is written therein ; for then 
shalt thou make thy way prosperous, and then thou shalt 
have good success. Joshua i. S. But his delight is in the 
law of the Lord; and in his law doth he meditate day and 
niglit. Then he shall be like a tree planted by the rivers 
of waters, &c. Psalm i. 2, 3. Great peace have they 
which love thy law ; and nothing shall offend them. Psalm 
cxix. 165. J\nd God said unto Balaam, Thou shalt not go 
with them ; thou shalt not curse the people : for they are 
blessed. Numbers xxii. 12. 

Conclusion. The blessed God blessed his people Israel 
for ever, that is, in giving them his blessed law, by which 
they will inherit everlasting life, and to every one of the 
Gentiles that comes to hide himself under the wings of 
that law. 

The finishing of the Law. — Happy art thou, O Israel : 
who is like unto thee, O people saved by the Lord, the 
shield of thy help, and who is the sword of thy excellency ! 
and thine enemies shall be found liars unto thee; and 
thou shalt tread upon their high places. Deut. xxxiii. 29. 
Question respecting the dispersion of Israel. — If 
Israel offended their God, and if they were found guilty, why 
was their sentence of punishment to be scattered ? Why 
did not their God keep them at home in their own land, 
and punish them as he had done in the time of Antiochus 
Epiphanes f Israel might have been in their own land, 



THE RESTORATION OF ISRAEL, 77 

and still have been subjected to one or another of the Gen- 
tile nations. And they might have been slaves in their 
own country, and have pined away in their iniquity, and 
in the iniquity of their fathers; and so it might have been 
done until this day. But we see that a home punishment 
would not answer the purpose of God, and hence we may 
plainly learn that some great thing will proceed at last 
from this dispersion. 

Perhaps some person will say, no such thing, and that 
when Israel was scattered in their sin, they offended their 
God, and he became their enemy. This kind of reasoning 
is not well founded; for if God should have become the 
enemy of Israel, he must have become the enemy of all 
nations. But we find the contrary ; God loves his world ; 
he is merciful to all his creatures ; and the dispersion of 
Israel is also mercy and kindness ; and, as far as I am 
able to learn, I consider that the dispersion of Israel is to 
answer two purposes ; the one, to suffer for the sins of 
their fore-fathers and for their own ; the other, to convert 
all the Gentile world to the true worship of the only God 
of Israel, and the whole of this matter shall be explained 
at large. 

I. God created this world that he should be worshipped 
by all his creatures, and that all of them should acknow- 
ledge him only as a God, and none else. But his greatest 
glory, due only to him, was despised; and, instead of 
paying adoration to God, they set up a stone, and a bone, 
a wood, the sun, the moon, the dead, the living; every 
thing they set up for gods. Thus the true God was rob- 
bed of his glory, in his own world, and by his own creatures. 
But will this kind of rebellion continue for ever ? no, by no 
means, the time is fixed when it shall end. The world was 
created by order, and that every thing must keep his order; 
the great drawing of the law teaches, and shews to us, that 



78 THE RESTORATION OF ISRAEL. 

every thing' in this world is to proceed regularly, and that 
every thing has an appointed time. 

YVhen the world at large became rebellious in the time 
of the confusion of languages, Abraham was the only 
man that was found just in the sight of God. On this 
account, he and his seed were chosen to be the ministers 
of God, and at last to bring back the ruined Gentiles. It 
was also foretold to Abraham, that his seed, on this account, 
must be, scattered among all nations ; all this was told to 
Abraham ; but there was also the time fixed when Israel 
should be made to know it. When Israel made the molten 
calf, that was the time to make it known, but the sentence 
is not yet past. 

When the spies returned, and brought a bad report, 
Joshua and Caleb informed the people that the land was 
very good ; but their good report was disbelieved, and all 
the people gave ear to falsehood, and all the congregation 
lifted up their voice, and cried ; and the people wept that 
night. Numbers xiv. 1. The day when the spies returned 
was the ninth day of the month Ab 3 or August- The Lord 
said, the land is very good, according as it was reported by 
Joshua and Caleb; but still they would not believe the good 
report, but they rather believed lies, and they wept for 
nothing. But pronounce unto the congregation, that this 
night is recorded already, that it shall remain for a weep- 
ing night in Israel, and that for ages. .In this night was 
burnt the first and second temple. 

This bad report of the spies, in conjunction with that 
of the molten calf, finished the perfection of the sentence. 
And here was passed the sentence, that Israel should be 
scattered among all the seventy nations, but when it was 
to begin was not told them ; and that this sentence was 
passed in the desert, is confirmed by two witnesses ; the 
one, Therefore he lifted up his hand against them to ovei> 



THE RESTORATION OF ISRAEL. 79 

throw them in the desert : to overthrow their seed also 
among the nations, and to scatter them in the lands. Psalm 
cvi. 26, 27. I lifted up mine hand unto them also in the 
wilderness, that 1 would scatter them among the heathen, 
and disperse them through the countries. Ezekiel xx. 23. 

The commencement of the dispersion remained a mys- 
tery unto the Lord until the time of Daniel. Daniel, the 
prophet, was the man appointed for that errand ; he did 
what he was commanded in pronouncing the sentence of 
the general dispersion *• Seventy weeks are determined 
upon thy people and upon thy holy city ; that is, 490 
years shall yet pass away before the beginning thereof, 
which is from the destruction of the first temple until the 
desolation of the second temple, and then will be the general 
dispersion. 

2. We shall return again, to observe the nature of a 
worldly kingdom. A king that has a large country, and 
all whose subjects are faithful, yet it would be impossible 
for him to make every subject for a minister; but the king 
will choose only one set of men, and such men as he knows 
are qualified for that office ; and to his ministers he will 
give instruction, and whatever the king will communicate 
to the public at large, he makes it known unto his ministers, 
and then they publish it to the public at large ; also all the 
secrets of the king are only communicated to his ministers r 

In the same manner the Lord did proceed; all the nations 
were his subjects, the whole of this world was his empire; 
he could not make all the seventy nations ministers, but 
out of all he chose only one family, and called him by the 
name of his first-born son, Israel ; knowing that they only 
are fi( to be entrusted with his secrets. Therefore he said 
unto Israel, Come, follow me in a secret place, that is, the 
wilderness ; Israel followed him, and there he appeared to 
them, and spoke with them face to face, and there he told 
him all his secrets ; he also charged them to write down 



SO THE RESTORATION OF ISRAEL. 

in a book some part of his secrets; as for the rest, they 
must not be written in a book, but only kept a secret in our 
hearts. This was the written law, or the law of Moses; 
but the oral law was forbidden to be written down, and 
was only to be delivered from mouth to mouth. The Lord 
said unto them, Now I have intrusted you with my oracles, 
from henceforth ye shall be called my ministers, and so it 
is written : And ye shall be unto me a kingdom of priests, 
and an holy nation, and so they will remain for ever. 
Exod. xix. 6. 

S. The Christians are pleased to say that they are now 
the ministers ; but this is not true, for the day will come 
when they shall be obliged to confess and cry out • But 
ye shall be named the priests of the Lord : men shall call 
you the ministers of our God. Tsaiah Ixi. 6. Thus far, it 
is proved that Israel only are the ministers of God, but not 
the Gentiles. 

4. The misconduct of Israel. — By continually pro- 
voking the Lord to anger, in worshipping the false gods 
of the Gentiles, they continued in their errors until their 
measure became full, and then they fell ; the temple was 
burnt, the holy land was laid waste, and they were carried 
away into captivity, even into Babylon. 

Idolatry taken away from Israel. — This is a sur- 
prising thing: for from the time they entered Babylon, 
until this very time, idolatry is an abhorrence to Israel; 
and from that time until this day, Israel has worshipped 
nothing else but the true God : to this all the nations are 
witnesses. 

But here we ask how, or by what means, did idolatry 
cease from Israel ? Was it by accident, or was it done by 
the hand of God ? It was certainly not accidental, but was 
done by the hand of God, for the time drew near for the 
general dispersion of Israel, when they were to wander 
among all nations : and, if idolatry had not been taken 



THE RESTORATION OF ISRAEL S I 

away from them,, Israel would have been soon lost among 
the nations ; nay,, even their very name would have been 
extinct: therefore the Lord blotted out from the heart of 
Israel, the desire of worshipping strange gods 

It is well known, that during the time of the second 
temple, Israel served only the God of their forefathers ; 
490 years were given to Israel to prepare for their general 
dispersion, and all of them were the servants of the true 
God at that time. The second temple was destroyed, and 
Israel was scattered abroad, even among all the nations. 
The Lord said, This is the proper time for my people 
Israel to begin their ministry : and he said to them, Your 
fathers have recompensed me evil instead of good. I said 
unto them, Thou shalt have no other gods before me; but 
they soon polluted my command ; they made a molten calf> 
and worshipped it, and sacrificed thereunto, and said, 
These be thy gods, O Israel. I then lifted up mine hand 
unto them, that I would scatter their seed among the Gen- 
tiles. Now for the idolatry of your fathers, and your own 
sins, you shall go abroad and make an atonement ; and the 
atonement shall be, that you shall preach against idolatry, 
among the nations. I know you will suffer much, and 
you must suffer, yea, even a great deal for my name's sake : 
but never despair ; remember that \ have passed my holy 
word already, to make thee Lord oyer all the sons of Adam; 
and in due time I will fulfil my word. I also will never 
forget them that shall be kind to you; but all those families 
that shall trouble you, they shall receive punishment, 

Jews and Gentiles believe that God created the heaven 
and the earth, and all that is in them; the Lord created 
mankind that they should be happy, but the sons of Adam ; 
turned aside. What was to be done ? they must all return, 
but there must be some means devised how to bring them 
all back. Here God acted like a wise husbandman, who, 
having one bushel of fine wheat, will not keep it concealed ; 

M 



82 THE RESTORATION OF ISRAEL. 

for so it never will increase : but he will scatter it abroad, 
and by so doing he expects a good harvest. And the only 
seed which was to be scattered was Israel ; for they are 
the ministers, they must preach, but no others; as it is 
written : This people have I formed for myself; they shall 
shew forth my praise, but not the Gentiles. Isaiah xliii. 21. 
And again, O give thanks unto the Lord; call upon his 
name ; make known his deeds among the nations. Psalm 
ciii. 1. Declare his glory among the heathen, his wonders 
among all nations. Psalm xciii. 3. Thus far it is proved, 
that Israel was scattered, first, to suffer, and secondly, to 
preach to all nations. We ought also to consider, that if 
Israel were not scattered abroad, and only punished at 
home in their own land ; in the day of judgment, it would 
be a fine excuse for many of the nations, when the Lord 
should say, Why have ye despised my honour ? I am the 
only true God, and ye made to yourselves strange gods. 
Their answer would be a very good one ; they would say, 
Lord, we never had any true instruction. Then he would 
say, Why did not you go and learn of my people Israel ? 
They would say, Lord, we never heard of Israel; we know 
not their land, neither the people. By this means, many 
nations that are afar off from the holy land, would escape 
punishment. But now no excuse can be made, Israel, the 
ministers of God, are sown almost in every nation, 

5. When Israel was scattered abroad, the nations ob- 
served that this people differed from all nations in laws and 
ceremonies; and one of the nations said to a Jew, Come 
and take my daughter for a wife : he said, I am forbidden 
by my law: then he said, Come and eat with me: he 
answered and said, My law has forbidden me to eat with 
you. The Gentile said, Give me information in your law. 
The Jew began to expound to him the law; and thus the 
Gentiles, in process of time, obtained a considerable know- 
ledge in the Jewish scriptures. Then the Gentiles began 



THE RESTORATION OF ISRAEL. 83 

to explain those scriptures in a different way ; and because 
Israel would give no ear to their improper explanation, 
they began to butcher them ; killing and murdering men, 
women, and children; and the property of Israel they 
divided among themselves. But Israel did not cease to 
preach, still knowing their duty; they preached not only 
in one country, but every where they preached wonderful 
sermons, and that in every corner of the world. Now this 
fact, which I have here stated, is acknowledged by all 
nations ; and in one corner, and in one city, Israel 
preached a sermon, and his text was, That it was better 
to die courageously for the law, $c. and, as he said, so it 
was done. Fifteen hundred of them took knives and stab- 
bed their wives and children ; afterwards, the men set fire 
to the place wherein they were, and all of them became a 
burning sacrifice to the law of their God. Such surprising 
sermons Israel preached in almost every country. But 
none of the Gentiles, yea, not one nation laid it to heart, 
saying, What can be the meaning of this people, preaching 
such shocking sermons ? They must have a good reason for 
so doing ; and the Gentiles will be undone some day or 
another ; but this kind of meditation never was thought of. 
6. The Gentiles will acknowledge that which 1 have 
here mentioned to be true ; but all this Israel suffered for 
their sins, and their sermons are nothing, because we see 
that all their preaching had no effect; and we, until this 
day, have seen no harvest, not even so much as a beginning; 
and we have not seen even yet, that Israel should be the 
lord over all nations ; but on the contrary, we know the 
Gentiles are the lords, and Israel are their servants. But 
remember this, that as long as the bushel of wheat is in 
being, the time is not passed ; it is well known that the 
bushel of wheat was cut down in sundry times, yet no 
sooner was it cut before it grew up again. This must be 
a clear proof, that at last there will be a harvest ; and at the 



84 THE RESTORATION OF ISRAEL. 

same time he who will be the gatherer of the harvest will 
certainly be also the Lord over the whole harvest ; and in 
spite of all nations they will gain their point at last, and all 
those nations who despised the ministers of God, shall be 
glad at last to beg, and to say, O let me go with you, for 
we have heard that the Lord is with you. Zech. viii. 23. 

Although we have proved by Holy Scripture that Israel 
are the ministers of God, and that he only who is appointed 
to minister has a right to preach ; yet in spite of the word 
of God, the Christians will have it that they are the mi- 
nisters now, and that they are to preach to Israel ; and 
now they are to make the harvest, and to bring back the 
outcast of Israel to the knowledge of the new law. We 
know that there is only one holy God, one holy nation, one 
holy law, one holy land, one holy city : this was engraved 
oh the tables of the great drawing of the law, before the 
foundation of the world, and so it must remain for ever ; 
and so we find it recorded ; For I am the Lord, I change 
not. Malachi iii. 6. Now, if God is not changeable, then 
it will follow, that every thing must remain as it was 
ordained from the beginning; but as concerning the new 
drawing, or the new law, not a word is mentioned about 
it in the great drawing of the law. The Christians boast 
very much about this new law; and here we shall ask; If 
their new law permits them to make free with the blood of 
innocent people ? They cannot say that they are at liberty 
to do so; they will say we are commanded not to murder. 
Now the question will be, how or by what means will they 
repay the blood of Israel, which they have so gladly and 
wilfully shed ? They must be found guilty even by their 
own law ; and even their own law is not able to save them, 
after they have broken their own law, and profaned the 
word of God, and stained their hands with innocent blood; 
yet they will say they are chosen to be the ministers of 
God ? and is it possible, that a true God would choose men 



THE RESTORATION OF ISRAEL. 85 

of this kind ? The Lord said, Be ye holy, for I am holy. 

8. Perhaps they will say, This was done by our fore- 
fathers, but as for us, we were never guilty of shedding 
the blood of Israel. This is true, but there is a way of 
killing people without a sword, that is> by continually 
publishing, and, in it, describing the abominable character 
of people, that all their actions are enormous ; and paint- 
ing them in such colours as are not lit to be ascribed to 
man : and this publishing is not only once, but from age 
to age, even until this very day. It must be acknowledged 
by all nations, that all this was done, and is done until this 
very day, to innocent Israel ; and this kind of ill-usage 
may be looked upon as killing them by inches, and worse 
than killing them at once. What a crime is this ; to take 
advantage of a poor defenceless people, and innocent in 
every case. Is this conduct becoming people that will say 
they are sanctified ? Whether the offences of the fathers, 
or those of the sons are greater, I will not determine; 
but there is one above who, will do justice in due time. 

The title of Israel.- — That, for their sake, heaven 
and earth, sun, moon, and stars are created, and if there 
is no Israel, no world* Thus saith the Lord, If my cove- 
nant be not kept day and night, the ordinances of heaven 
and earth I would not have placed. Jer. xxxiii. 25. Thus 
, saith the Lord, which giveth the sun for a light by day, and 
the ordinances of the moon and of the stars for a light 
by night, which divideth the sea when the waves thereof 
roar ; the Lord of Hosts is his name : If those ordinances 
depart from before me, saith the Lord, then the seed of 
Israel also shall cease from being a nation before me for 
ever. Thus saith the Lord ; If heaven above can be 
measured, and the foundations of the earth searched out 
beneath, I will also cast off all the seed of Israel for all that 
they have done, saith the Lord. Jer. xxxi. 35, 36, 37. 

Here we notice that Israel, who observes the covenant 



86 THE RESTORATION OF ISRAEL. 

of God, is the upholder of this world ; for if the law and 
its commandments are not kept, there is no world. Israel 
is called the sun, Rachel is called the moon, the twelve 
tribes are called the stars ; and if the fathers are stars, of 
course the children also must be stars; for so it was shewn 
to Joseph in his dream. Genesis xxxvii. 9. and so they 
are called : And it cast down some of the host, and the 
stars to the ground : and stamped upon them ; and by him 
the daily sacrifice was taken away. Daniel viii. 10. And 
because all things were created for their sake, therefore 
they had also the power to command every thing in heaven 
and on earth, and were obeyed. Moses divided the sea. 
Joshua said to the sun and moon, stand still. Exodus xiv. 
21. x. 12. Elijah commanded fire to come down from 
heaven. Elisha raised the dead. 2 Kings i. 12. iv. 34, 35. 
Thy sun shall no more go down, neither shall thy moon 
withdraw itself. As the new heavens and the new earth, 
which I will make, shall remain before me, saith the Lord; 
so shall your seed and your name remain. Isaiah Ix. 20. 
lxvi. 22. They fought from heaven; the stars in their 
courses fought against Sisera. Judges v- 20. But still more 
may be said in behalf of Israel, for their title is above the 
angels : Though the angels are spirits, yet they are not 
called the sons of God ; but to Israel it is said, Ye are 
the chidren of God. 

Again, we do not find that Israel ministered unto the 
angels, but the angels ministered unto Israel, as it is 
written : The angel of God which went before the camp 
of Israel, removed and went behind them. Exodus xiv. 
19. And as he lay and slept under a juniper tree, 
behold, then an angel touched him, and said unto him, 
Arise and eat : and the angel of the Lord came a second 
time. 1 Kings xix. 5. 7. For he shall give his angels charge 
over thee, to keep thee in all thy ways. Psalm xci. 1 1. 

But when Israel lies in the dust, all the heavenly bodies 
are in mourning, and the mourning is proclaimed among 



THE RESTORATION OF ISRAEL. 87 

ail the heavenly hosts ; for so it is written : It is a day 
of trouble, and of treading down, &c. In that day the 
Lord God of Hosts shall call to weeping and to mourning, 
&o Behold, the Erellim, or angels, have cried without, i. e. 
because Israel is without their land ; the angels of peace 
shall weep bitterly. But when Israel shall rise from the 
dust, they will all shout for joy, as it is written : Sing, O 
ye heavens ; for the Lord hath done it : shout ye lower 
parts of the earth : break forth into singing, ye mountains, 
O forests, and every tree therein; for the Lord hath 
redeemed Jacob. Isaiah xxii. 5, 12. xxxiii. 7. xliv. 23. 

10. The title of the Gentiles. — They are called rivers 
and seas. Woe to the multitude of many nations, which 
make a noise like the noise of seas ; and the rushing of 
nations, that make a rushing of mighty waters. The 
nations shall rush like the rushing of many waters. Isaiah 
xvii. 12, 13. And the nations shall be as the burning 
of lime ; as thorns cut up, shall they be burned in the fire, 
Isaiah xxxiii. 12. All nations before him are as nothing ; 
and they are counted to him less than nothing, and vanity, 
Isaiah xl. 17. And the house of Jacob shall be a fire, 
and the house of Joseph a flame, and the house of Esau 
for stubble, and they shall kindle in them, and devour 
them ; and there shall not be any remaining of the house 
of Esau ; for the Lord hath spoken it. Obad. xviii. 

The last fortune of the Gentiles — All of them will 
acknowledge that all the evil pronounced against Israel, 
by Moses and the prophets, came to pass ; and will they 
not acknowledge also, that the evil which has been pro- 
nounced against the Gentiles, must come to pass ? 

It is now 1774 years since the second temple was 
burned, and since that time Israel has passed through fire 
and water, sword and famine ; driven from one country 
to the other; and they are brought down almost equal to 
the dust. King David, when he saw this long captivity, 



S8 THE RESTORATION OF ISRAEL. 

and the trouble of Israel, cried out,, Yea, for thy sake 
are we killed all the day long-; we are counted as^heep 
for the slaughter. Awake, why sleepest thou, O Lord ? 
arise, cast us not off for ever. Wherefore hidest thou thy 
face, and forgettest our affliction and oppression ? For 
our soul is bowed down to the dust: our belly cleaveth 
unto the earth. Arise for our help, and redeem us for thy 
mercies' sake. Psalm xliv. 22, — 26. Here we observe, 
that when Israel shall be bowed down to the dust, then 
will his salvation come ; and that Israel is to suffer first, 
is also recorded : Tribulation and anguish upon every 
soul that doeth evil, of the Jew first, and also of the other 
nations. Rom. ii. 9. Let every one consider this, and 
they will find, that all those troubles that Israel has already 
gone through, the Gentiles will also have to pass through. 

It is astonishing that they will not consider that their 
time is yet to come. Do they imagine that the Messiah 
will forgive them all the evil they have done from age to 
age to Israel ? the blood of Israel, which was shed like 
water, cries, and will never be silent. And here their own 
apostle declares, that tribulation and anguish shall also 
come upon the Gentiles for doing evil, and which is also 
foretold by Moses : Rejoice, O ye nations, with his people : 
for he will avenge the blood of his servants, and will 
render vengeance to his adversaries, and will be merciful 
unto his land and to his people. Deut. xxxii. 43. The 
beginning of this verse should be remarked, Rejoice, O 
ye nations, with his people: it is not said, Rejoice, O all 
ye nations, but only nations; this is to shew, that only 
some particular nations are meant here, that is, only such 
nations as never troubled Israel ; and each man or woman 
of the Gentiles that were kind to Israel in the time of their 
dispersion, all these shall rejoice with Israel, but no other. 

12. Whoever shall be the Messiah, he will be no friend 
to the Gentiles; for so it is written : Why do the heathen 



THE RESTORATION OF ISRAEL. 89 

rage, and the people imagine a vain thing ? The kings of 
the earth shall set themselves, and the rulers take counsel 
together, against the Lord and against his anointed, &c. 
Ask of me, and I shall give thee the heathen for thine 
inheritance, and the uttermost parts of the earth for thy 
possession. Thou shalt hreak them with a rod of iron : 
thou shalt dash them in pieces like a potter's vessel- Psalm 
ii. 1, 2. 8, 9. By this prophecy, we may learn, that when 
the Messiah shall come, all nations will fight against him, 
and that he will subdue all of them ; and therefore he will 
be called the conqueror of the world. This is also con- 
firmed by the gospel : That we should be saved from our 
enemies, and from the hand of all that hate us ; that he 
would grant unto us, that we being delivered out of the 
hand of our enemies, &c. And on this account he hath 
raised up an horn of salvation for us in the house of his 
servant David. Luke i. 71 . 74. 69- From all these things 
it may be learned, that the Messiah is to come on account 
of Israel ; to deliver them from the hand of their enemies, 
but to be of no benefit to the Gentiles: and this is also 
confirmed by the translators of the English Bible : see the 
title of Ezekiel xxxvi. The land of Israel is comforted by 
the heathens' destruction, and God's blessing of Israel. 

13. Question. — What shall the Messiah do for the 
Gentiles ? Shall he gather them ? they are not dispersed. 
Shall he give them kings ? they have kings. Shall he 
give them lands ? they have lands. Shall he give them 
nobles ? they have nobles. Shall he give them riches ? 
they have riches. Shall he give them glory? they have 
glory. But Israel has lost all these things, and therefore 
they have need of the Messiah. 

The punishment of all those nations that shall meddle 
with Israel, foretold — By Moses. — Happy art thou, 
O Israel : who is like unto thee, O people, saved by the 
Lord; the shield of thy help, and the sword of thy 

N 



90 THE RESTORATION OF ISRAEL. 

excellency ? and thine enemies shall be found liars unto 
thee, and thou shalt tread upon their high places. Deut. 
xxxiii. 29 — By David.— Pour out thy wrath upon the 
heathen that have not known thee. For they have de- 
voured Jacob, and laid waste his dwelling place. Psalm 
Ixxix. 6. — The very same in Jeremiah x. 25.— By Isaiah. 
— For the indignation of the Lord is upon all nations. 
And I will feed them that oppress thee with their own 
flesh ; and they shall be drunken with their own blood, as 
with sweet wine. Behold, all they that were incensed 
against thee shall be ashamed and confounded : they shall 
be as nothing ; and they that strive with thee shall perish. 
Thou shalt seek them, and shalt not find them, even them 
that contended with thee : they that war against thee 
shall be as nothing, xxxiv. 2. xlix. 26. xli. 11, 12. — By 
Jeremiah. — Israel is holy unto the Lord, and the first 
fruits of his increase*, all that devour him shall offend; evil 
shall come upon them saith the Lord. Therefore all they 
that devour, they shall be devoured.; and all thine adver- 
saries, every one of them, shall go into captivity ; and 
they that spoil thee, shall be a spoil, and all that prey 
upon thee will I give for a prey. Fear thou not, O Jacob, 
my servant, saith the Lord : for I am with thee; for I will 
make a full end of all the nations whither I have driven 
thee : but I will not make a full end of thee, but correct 
thee in measure ; yet will I not leave thee wholly un- 
punished, ii. 3. xxx. 16. xlvi, 28.— By Joel For, behold, 

in those days, and in that time, when 1 shall bring again 
the captivity of Judah and Jerusalem, I will also gather 
all nations, and will bring them down into the valley of 
Jehoshaphat, and will plead with them there for my people 
and for my heritage Israel, whom they have scattered 
among the nations, and parted my land. iii. 1, 2. — By 
Zechariah, — For he that toucheth you toucheth the apple 
of his eye. Behold, I will make Jerusalem a cup of trem- 



THE RESTORATION OF ISRAEL. 91 

bling unto all nations round about, ii. 8. xii. 2.-— -By 
Micah.— Arise and thresh, O daughter of Zion : for I 
will make thine horn iron, and I will make thine hoofs 
brass: and thou shalt beatin pieces many nations, iv. 12. 
— By ZEPHANiAH.—Therefore wait ye upon me, saith the 
Lord, until the day that I rise up to the prey : for my 
determination is to gather the nations, that I may assemble 
the kingdoms, to pour upon them mine indignation, even 
all my fierce anger for all the earth shall be devoured 
with the lire of my jealousy, iii. 8. — By Ezekiel.— In the 
xxxii. chapter, from the 17 to the 32 verses, all nations 
are mentioned, and also the end of them. The prophet 
took notice, in the beginning of this chapter, of Pharaoh, 
king of Egypt, and declared unto him that he should fall 
into the hands of Babylon. But in the 17 verse, he makes 
no more mention of Pharaoh, or of the king of Egypt, 
but, in ver. 18, says thus, Son of man, wait for the multi- 
tude of Egypt, &c. This prophecy should be understood 
well : in the first part he calls him Pharaoh, king of Egypt, 
for so he was in the time of Babylon. The second part 
will shew that there should come a time when the name 
of Pharaoh would be no more, and Egypt should become 
a province to some other power. In the end of this 
chapter, the prophet calls him again Pharaoh, but calls 
him no more a king. Here we observe, first, Pharaoh king 
of Egypt; secondly, the multitude of Egypt ; thirdly, only 
Pharaoh. It is already mentioned, that in the last 16 
verses, is determined the fate of ail nations, which shall 
come to pass in the latter days: considering this event, 
the prophet calls upon Pharaoh, who was cotemporary 
with Nebuchadnezzar ; saying, Pharaoh, arise from thy 
grave ; thou thoughtest thy fall was great ; be now com- 
forted ; see this day the fall of Egypt, and then wilt thou 
say, that thy trouble was nothing to be equalled with the 
present state of Egypt 

14. Just a little before the restoration of Israel, some of 



92 THE RESTORATION OF ISRAEL. 

the European powers will declare war against Turkey * 
they will prosper, and take Constantinople; the Turks will 
fly to Egypt ; the Europeans will follow them even into 
Egypt ; there all the Turks will assemble to give battle ; 
the contest will be dreadful, the Europeans will gain the 
victory ; but those that will be slain on both sides will be 
innumerable. From thence the Europeans will march into 
the Holy Land, which they will also take without opposition. 
The great success of the Europeans in Africa and Asia, 
will make a great noise in all parts of Asia« The nations 
in the east of Asia, will assemble like one man, as well as 
the nations in the north; and both armies will appoint Gog 
to be the head and leader of them all. They will all be of the 
Mahometan religion, and one motive of their coming will 
be to relieve their brethren the Turks ; the second motive> 
the fear of the European powers, lest they should subdue 
all Asia; their march is described in Ezekiel xxxviii. The 
march of Gog and his army will spread abroad, and the 
report of it will come to the ears of the Europeans. Of 
this march the prophet Daniel also took notice, as it is 
written ; But tidings out of the east and out of the north 
shall trouble him ; that is meant the head of the Europeans : 
therefore he shall go forth with great fury to destroy, and 
utterly to make away many, that is, he shall go forth to 
fight Gog and his army. And he shall plant the tabernacles 
of his palaces between the seas in the glorious holy moun- 
tain ; yet he shall come to his end, and none shall help 
him. Dan. xi. 44, 45. Further, we remark, that in the 
above sixteen verses it is mentioned, that some of those 
nations shall be circumcised, and some uncircumcised, and 
those nations of circumcision we know are all Mahometans. 
And this battle must be considered as the battle of the 
whole world, i. e. of the end of the four empires. 

It is said by the prophet Zechariah, that Jerusalem shall 
be a cup of trembling to all nations; ch. xii. 2. which 



THE RESTORATION OF ISRAEL. 93 

means this battle of Gog : and so in Zephaniah, that the 
Lord will gather all nations before Jerusalem, ch. iii. 8. 

The same is described in Isaiah : Come near, ye nations,, 
to hear; and hearken, ye people: let the earth hear, and 
all that is therein ; the world, and all things that come forth 
of it. For the indignation of the Lord is upon all nations, 
and his fury upon all their armies : he hath utterly des- 
troyed them, he hath delivered them to the slaughter, &c. 
xxxiv. 1, 2. And all these prophets meant the battle of Gog. 

At that very time the ten tribes will be brought home 
by their leader, who will be called the Messiah, Son of Jo- 
seph, and this is foretold by the prophet Hosea : Then 
shall the children of Judah, and the children of Israel be 
gathered together, and appoint themselves one head ; and 
they shall come up out of the land : for great shall be the 
day of Israel, ch. i. 11. The reason why Judah is men- 
tioned among the ten tribes, is, that a great part of Judah 
went into captivity with them, as it is written : Senacherib, 
king of Assyria, came up against all the defenced cities of 
Judah, and took them, Isaiah xxvi. 1. 

15. We read in Joshua — And it came to pass, as they 
fled from before Israel, and were in the going down to 
Bethhoron, that the Lord cast down great stones from 
heaven upon them unto Azekah, and they died: there 
were more which died with hailstones., than they whom 
the children of Israel slew with the sword, x. 1 1. The 
same, and a great deal more, will be seen relating to the 
battle of Gog : And I will call for a sword against him ; 
with pestilence and with blood ; and I will rain upon him, 
and upon his bands, and upon the many nations that are 
with him, an overflowing rain, and great hailstones, fire, 
and brimstone. Ezekielxxxviii. 21, 22. This battle will be 
known throughout the world, for there will be seen won- 
ders in heaven and on earth : And I will shew wonders in 
the heavens and in the earth, bloody and fire, and pillars 



94 # THE RESTORATION OF ISRAEL. 

of smoke. Joel ii. 30 If all the matters mentioned from 
page 24 to this place were taken into consideration, it 
might" be asked, where is the boasting of the Gentiles? 
For all, these prophecies against all nations must come to 
pass ; and if God is true, his word also must be true, and 
as he never changes, even so his word can never change. 
After that battle, immediately will commence the 

16. RESTORATION of Judah and Benjamin from all 
the four quarters of the world. We have already given an 
account why Israel was scattered, and that the main object 
was, to establish the true worship among the Gentiles, that 
they should have no excuse in the day of judgment: but 
the prophet foretold that the Gentiles would pay no atten- 
tion to what Israel should tell them, but all of them would 
remain as they had been before. For all nations will walk 
every one in the name of his God, and we will walk in the 
name of our God for ever and ever. Micah iv. 5. From 
this passage we may learn, that the different forms of wor- 
ship used bv the Gentiles are to be put away; and next we 
clearly see, that the only true worshippers in this world will 
be Israel ; and observe the term, And we will walk in the 
name of our Lord God for ever and ever. He who will, 
may see that the worship of Israel is not to be put away, 
but to endure for ever and ever. The Gentiles know this 
passage ; they can read it, they understand it, they know 
this is the word of God; and yet they will not believe it ! 

But let us see what another says : The Gentiles shall come 
unto thee from the ends of the earth, and shall say, Surely, 
our fathers have inherited lies, vanity, and things wherein 
there is no profit. Shall a man make gods unto himself, 
and they are no gods ? Therefore, behold, I will this once 
cause them to know, I will cause them to know mine hand 
and my might; and they shall know that my name is The 
Lord. Jer. xvi. 19, 20, 21. From this prophecy, we learn 
that at last the Gentiles shall be forced to acknowledge 



THE RESTORATION OF ISRAEL. . 93 

their own guilt, and all of them will lay the charge to their 
forefathers; but that will be no excuse for them, for the 
words of the Lord are termed thus: Until now they would 
not know me, but now I shall cause them to know ray 
hand and my might; hand and might, are well known to 
mean punishment ; and then they shall know my name. 
Further, we observe, that the prophet doth not say that 
the Gentiles shall come, because they are called, but they 
shall come of their own accord ; but we ask, What will be 
the cause of their coming ? the answer follows. 

17. A promise is given to Israel, that when they shall be 
restored, and their restoration known throughout the world j 
signs and wonders will be seen in heaven and earth, as it is 
written, According to the days of thy coming out of the 
land of Egypt, will 1 shew unto him marvellous things. 
Micah vii. 15. In the time of Moses, there was no need 
to shew miracles, except in Egypt ; because all Israel was 
there ; but by the restoration, miracles will be shewn in the 
whole world. The beginning of it is foretold by Isaiah • All 
ye inhabitants of the world, and dwellers on the earth, see 
ye, when he lifteth up an ensign on the mountains ; and 
when he bloweth the trumpet, ye shall hear, xviii. 3. 
It is well known, when Israel was in Egypt, they could 
not be all in one place, but were scattered throughout the 
whole land ; yet, by the coming out of Egypt, we find all 
Israel, men, women, and children, in Rameses, for so it 
is written, And the children of Israel journeyed from 
Rameses. Exodus xii. 37. It is also known, that Pharaoh 
would not let Israel depart until the last plague ; but when 
the first-born began to die, Israel was driven out of the 
land ; and all was done in one night, and the next morning 
we find all Israel in one place : but this was the hand of 
the Lord, who brought them all together at one time ; and 
so it will be at the restoration, as it is written : If any of 
thine be driven out unto the outmost part of heaven, from 



96 THE RESTORATION OF ISRAEL. 

thence will the Lord thy God gather thee, and from thence 
will he fetch thee. Deut. xxx. 4. And how they will march 
is described by the prophet : Who are these that fly as a 
cloud, and as the doves to their windows ? Isaiah lx. 8. 

When Israel came forth out of Egypt, they had no time 
to provide necessaries, because they were driven out; yet 
were they in want of nothing ; for they had bread from 
heaven, flesh out of the air, and drink from the rock : even 
so it will be at the restoration. They shall feed in the 
ways, and their pastures shall be in all high places. They 
shall not hunger nor thirst, neither shall the heat nor sun 
smite them : for he that hath mercy on them shall lead 
them, even by the springs of water shall he guide them. 
1 will open rivers in high places, and fountains in the midst 
of the vallies : I will make the wilderness a pool of water, 
and the dry land springs of water. I will plant in the 
wilderness the cedar, the shittah tree, and the myrtle, and 
the oil tree; I will set in the desert the fir tree, and the 
pine, and the box tree together. Isaiah xlix. 9, 10. xli. 18, 
19. In those days darkness will be over the whole world, 
but Israel shall have light, for it is written : For, behold, 
the darkness shall cover the earth, and gross darkness the 
kingdoms : but the Lord shall shine upon thee, and his 
glory shall be seen upon thee. Isaiah lx. 2. 

When Moses came down from mount Sinai, the glory 
of God shone upon his face, so that even Aaron, his own 
brother, was afraid to come near him, And when Aaron 
and all the children of Israel saw Moses, behold, the skin 
of his face shone ; and they were afraid to come nigh him. 
Exodus xxxiv. 30. Even so it will be in the restoration ; 
the glory of the Lord will shine upon the face of every true 
son of Abraham, in such a manner, that the Gentiles will 
be afraid to come near him, as mentioned above. 

In those days also, great troubles will be in the whole 
world ; and great pestilence, so that few people will remain ; 



THE RESTORATION OF ISRAEL, 9? 

as it is written in Isaiah xxiv. And it shall come to pass 
that in the whole earth, saith the Lord, two parts therein 
shall be cut off and die. Zech. xiii. 8. Next, the words of 
the prophet will be fulfilled: The breaker is come up before 
them, they have broken up and have passed through the 
gate, and their king (the Messiah,) shall pass before 
them, and the Lord on the head of them.* Micah ii. 13. 

When the nations shall see the glory of Israel, that the 
Messiah walks on before them, and the glory of God on 
the head of them ; then they will cry out, Who hath 
believed our report, and to whom is the arm of the Lord 
revealed ? Now we see, this is the people of God. And 
then will be fulfilled the prophecy ; And their seed shall be 
known among the Gentiles, and their offspring among the 
nations: all that see them shall acknowledge them, that 
they are the seed which the Lord hath blessed. Isaiah liii. 1. 
feci 9. At the same time, also, will be fulfilled the prophecy 
of Zechariah : Ten men shall take hold out of all languages 
of the n&tions, even shall take hold of the skirt of him that 
is a Jew, saying, We will go with you • for we have heard 
that God is with you. viii. 23. So it was in the time of 
Moses, that great numbers of Egyptians forsook their own 
land, andTollowed Israel. The nations shall see and be 
confounded at all their might : they shall lay their hand 
upon their mouth, their cars shall be deaf ; they shall lick 
the dust like a serpent ; they shall move out of their holes 
like worms of the earth ; they shall be afraid of the Lord 
our God, and shall fear because of thee. Micah vii. 16, IT. 

Those nations that shall be near the land of Israel, will 
pick up every Jew they shall be able to find; and bring 



* The word Breaker is in the original Peretz, which was the name of the 
son of Judah, and here it means the Messiah ; and the prophet calls him the 
Breaker, which this name signifies ; and it is a proper name for the Messiah, 
for he will break down all the kingdoms of this world. King David also says 
the same. Thou shalt break them with a rod of iron. Psalm ii. 9. 

O 



98 THE RESTORATION OF ISRAEL. 

him for a present unto the Lord : Thus, saith the Lord 
God, Behold, I will lift up mine hand to the Gentiles, and 
set up my standard to the nations; and they shall bring 
thy sons in their arms, and thy daughters shall be carried 
upon their shoulders. And they shall bring all your 
brethren for an offering unto the Lord out of all nations, 
upon horses, and in chariots, and in litters, and upon 
mules, &c. Isaiah xl. 22. lxvi. 20. Those nations afar off 
shall bring them in ships, for so it is written : Surely the 
isles shall wait for me, and the ships of Tarshish first, to 
bring thy sons from afar, their silver and their gold with 
them, unto the name of the Lord thy God, and to the Holy 
One of Israel, because he hath glorified thee. Isaiah vi. 9. 
In this manner will happen the salvation of Israel, and 
from thence Israel shall be saved for ever ; they shall no 
more be ashamed, as it is written : But Israel shall be saved 
in the Lord with an everlasting salvation : ye shall not be 
ashamed nor confounded world without end. Isaiah xlv. 17, 
Next to this, all nations will come and acknowledge the 
Messiah to be their Lord and King, as it is written : And 
in that day there shall be a root of Jesse, which shall stand 
for an ensign of the nations ; to him shall the Gentiles 
seek: and his rest shall be glorious. Isaiah xi, 10; And 
all those nations that shall remain in the world, from thence 
and further, shall be the servants of Israel, as it is written : 
Thus, saith the Lord, the Redeemer of Israel, and his Holy 
One, to him whom man despiseth, to him whom the nations 
abhor, to a servant of rulers. Kings shall see and arise, 
princes also shall worship, because of the Lord that is 
faithful, and the Holy One of Israel, and he shall choose thee. 
And kings shall be thy nursing fathers, and their queens 
thy nursing mothers : they shall bow down to thee with 
their faces towards the earth, and lick up the dust of thy 
feet ; and thou shalt know that I am the Lord : for they shall 
not be ashamed that wait for me. Isaiah xlix. 7. 23. Also, 



THE RESTORATION OF ISRAEL, 99 

any nation that shall say, I will not be subject to Israel, I 
will not be his servant, shall perish, as it is written : For the 
nation and kingdom that will not serve thee shall perish : 
yea, those nations shall be utterly wasted. The sons also of 
these that afflicted thee shall come bending unto thee; and 
all they that despised thee shall bow themselves down at the 
soles of thy feet; and they shall call thee, The city of the 
Lord, the Zion of the Holy One of Israel. Isaiah Ix. 12. 14. 

The building of the Temple and City — After this, the 
temple shall be rebuilt, as it is described in Ezekiel. Also 
Jerusalem shall be built, as itis written : Behold I will lay 
thy stones with fair colours, and thy foundation with sap- 
phires; and I will make thy windows of agates, and thy gates 
of carbuncles, and all thy borders of pleasant stones. Isaiah 
liv. 1 1, 12. The Life of Israel will beds long as the days of 
Adam. — There shall be no more thence an infant of days, 
nor an old man that hath not filled his days; for the child 
shall die an hundred years old : for as the days of the tree 
of life are the days of my people; and mine elect shall 
long enjoy the works of their hands. And it shall come to 
pass, that before they call, I will answer; and while they 
are yet speaking, I will hear. Isaiah Ixv. 20. 22. 24. 

The unity of God established. — This will be called 
the New World, or the world of the Messiah. At that 
time the Lord will be established throughout the whole 
world, and it will be known that he is the only God in 
heaven, above the heavens, in the earth, and beneath the 
earth ; on the East, West, North, and South : and that 
will be the time when the Lord shall be king over the whole 
earth, but not until that time. In Exodus xv. we observe, 
Moses and all Israel sang one song when they passed 
through the Red Sea; and every one of Israel made use of 
every word, and one did not differ from the others even 
in one single word ; and it is a part of the law, therefore it 
must be acknowledged that the Lord poured out his Holy 



100 THE RESTORATION OF ISRAEL. 

Spirit upon every one in Israel. But we see one surprising 
thing in this song; The Lord shall reign for ever and 
ever. The question is here, Why did Moses say, The Lord 
shall reign ? why not, The Lord reigned? whereby it would 
be understood that they praised the Lord, who was, and 
is, and shall be for evermore ; but from the text we learn 
only that in a future time the Lord will be Lord, but 
not before he shall reign. One instance more we find : 
The Lord shall be king over all the earth. Zee. xiv. 9. 
By this passage we may learn that God shall be king in 
future, but not until then. Both of these quotations are 
the words of God, and therefore they must be true; and 
it must be considered that at the present time the Lord 
is not king over the whole earth : because he is not wor- 
shipped as the only God thro' heaven and earth, and the 
glory which is due to him alone, man has given to a bone, 
and to a stone; to the wind, the fire, the water, animals, 
the sun, the moon, and to dead men ; every one of these 
is mentioned here as being worshipped as a god, and now 
is the same. We find it recorded that several men said, 
I am a god, but none of them died a good death. King 
Pharaoh was the first that said he was a god ; his punish- 
ment was to be drowned in the Red Sea. — Joash, king of 
Judah, was the second that made himself a god; he also 
received his punishment, and he was slain upon his bed, 
and by his own servants.— Sennacherib was the third that 
made himself a god; he was slain by his own sons. — Hiram, 
of Tyrus, was the fourth; he also was slain by the hand 
of Nebuchadnezzar. — Nebuchadnezzar was the fifth that 
made himself a god ; he also received his punishment, for 
he was driven from men, to dwell with the beasts of the 
field ; and this kind of punishment was worse than death 
itself: and in the same manner every man that said he 
was a god, never died a natural death ; all these demi- 
gods were slain, but those punishments inflicted on them 



THE RESTORATION OF ISRAEL. 101 

were only a punishment on their bodies ; but the punish- 
ment of their souls is laid up in store for the day of 
judgment; for that will be the day for the end of all the 
false gods,, and so they all will end with them together. 

When Balaam the prophet saw that in future times men 
would say they were gods, he cried out; God is not a man. 
Num. xxiii. 19. But if he still will say, Man isa god, tell 
him he is a liar, David also speaks against them, They 
that make them shall be like unto them ; so also shall be 
every one that trusteth in them. Psalm cxv. 8. They are 
vanity, and the work of errors ; in the time of their visita- 
tion they shall perish. Jer. x. 1 5. I, even I, am he that 
comforteth you ; who art thou that thou shouldest be afraid 
of man that shall die, and of the son of man that shall be 
made as grass ? Isa. li. 12. Cease ye from man, (that is, 
to say he is a god) whose breath is in his nostrils; for 
wherein is he to be accounted of? Isa. ii. 22 ; which is to 
say, that man is mortal. And the idols he shall utterly 
abolish. Isaiah xi. 8- And in that day will be fulfilled; 
And the Lord alone shall be exalted in that day, ver. 17, 
which is to say, that at that time all the earth shall know, 
that there never was another god, but only the God of 
Israel. We also learn from the words of the apostle Paul, 
When all things shall be subdued unto him, then shall the 
Son also himself be subject unto him that put all things 
under him, that God may be all in all. Cor. xv. 28. The 
question here is, what does Paul mean by this sentence 
all in all ? why did he not explain it ? what can now be 
learned from it ? is it as much as to say, that only God, 
the God of Israel, will be then known, that he is the only 
God, and that is all in all ; and that all other gods will 
come to nothing, but God will remain for ever? and this 
sense only can be the construction of it ; for he says, that 
Christ shall be subject, and shall deliver up the kingdom 
to God, and then God will be all in all : and indeed 



102 THE RESTORATION OF ISRAEL. 

this is true, for he shall deliver up the kingdom to God, 
but that will not take place till the restoration of Israel. 
The last verse of the Song of Moses ought to strike the 
mind of every man ; for we may ask the question, why 
this verse is not the first in the song, as indeed it ought to 
be ; but we find it not so, for it is the last; The Lord shall 
feign for ever and ever : by this we may learn that it is 
the last, because it will take place in the last days 

The Gentiles perhaps will say, We also believe that there 
is only one God, and yet there are three, as it is written : 
For there are three that bear record in heaven, the Father, 
the Word, and the Holy Ghost, and these three are one. 
John v. 7. This is not true, and there is no truth in it, 
and this we shall prove as clear as possible. 

First, these three ought to be equal in every degree, 
that is in power, glory, honour, wisdom, and life; but it 
is not so. The first is power ; My Father is greater than I. 
John xiv« 28. The second glory ; at last he shall have no 
kingdom and be subjected. Cor. xv. 28 ; in this passage 
may be included glory and honour. The third wisdom; 
But of that day and that hour knoweth no man, no> not 
the angels which are in heaven, neither the Son, but the 
Father. Markxii. 32. The fourth life; Christ lost his life, 
and shall be subjected in due tifhe ; but God is life ever- 
lasting, never to be subjected, but to be Lord over all that 
is in heaven and earth for evermore. Now these state- 
ments are a clear proof that these three are not one,, because 
the one has the power, glory, honour, wisdom, life; but 
the other has nothing, and is to be nothing at last. 

Next, we shall come to examine the difference between 
the Holy Ghost and Christ. Christ says, Whosoever 
speaketh a word against the Son of Man, it shall be for- 
given him ; but whosoever speaketh against the Holy 
Ghost, it shall not be forgiven him, neither in this world, 
neither in the world to come. Matth. xii. 32, Mai. iii. 28, 



THE RESTORATION OF ISRAEL. 1 03 

Lukexii. 32. Mark iii. 28. Lukexii. 10. Uohn v. 16. 
Here also it may be seen, that the difference is uncom- 
monly great; because, whatsoever you speak against Christ,, 
it is forgiven, but if you speak against the Holy Ghost it 
is never to be forgiven. Secondly, Christ says, Not that 
which goeth into the mouth defileth a man, Matt. xv. M. 
Again, But rather give alms of such things as ye have; and 
behold all things are clean unto you. Luke xi. 41. But let 
us see what the Holy Ghost says : For it seemed good to the 
Holy Ghost, and to us, that ye abstain from meats offered 
to idols, and from blood, and from things strangled, and 
from fornication ; from which if ye keep yourselves, ye 
shall do well. Acts xv. 28. These are commandments in 
opposition to that of Christ; and if one differs from the 
other, then they are divided amongst themselves, they 
certainly never can be called one. And again; Ye men of 
Israel, hear these words ; Jesus of Nazareth, a man ap- 
proved of God, whom God hath raised up- Acts ii- 22. 
You may learn from this passage that he was no more 
than a man ,• as the text says, a man approved of God. 

Thus far we have proved, that these three cannot be one, 
because each differs from the other, and they are divided 
among themselves ; and wherever there is a division there 
is no Unity; and if there is no Unity there can be no 
Trinity ; and if there is no Trinity, then it must remain 
that there is but one living God and the rest is nothing. I 
will not lie, but will speak the truth, that I feel very much 
for the world at large ; for the danger is tremendous, to take 
the glory due to God alone, and give it to a mortal man* 
Observe what Moses says; See now that I, even I, am 
he, and there is no God with me ; I kill, and I make alive ; 
I wound, and I heal; neither is there any that can deliver 
out of my hand. Deut xxxii. 39. It ought to be known, 
that, according to the original, this verse is translated im- 
properly; and here I shall give the proper sense of it. 



104 THE RESTORATION OF ISRAEL. 

See now that I, even I, am he, and is no God with me ; 
I shall cause them to die, that shall say, that there is another 
God. Observe the term— I shall cause them to die. We all 
know, every man that is born of a woman must die, there- 
fore here it must be understood— I shall cause them to die a 
second death, and that will be in the day of judgment. 

O how wonderful it is, that a great world of people 
should not see and understand, that the one is called the 
Father and the other Son : and who knows not that a father 
is always above the son ; and if so, what connection has 
the one with the other ? A man is called mortal, but 
why is he called so ? the reason is, because he is born to 
die. The very thing should be considered in the present 
case; Christ stands to be subjected, and he that stands to 
be subjected, is subjected already. And last of all, it 
ought to be remarked, that the very names will shew that 
there is no connection between them. A Father is one 
thing, a Son is another thing, and a Holy Ghost is also 
another thing ; three names must be three distinct persons, 
and how can they be one ? Yet after all, it is not surprising; 
because it was told before hand by all the prophets, that so 
it would be, and so it would continue until the day of the 
Lord ; and then he would say to the Gentiles, See now that 
I am the only God, and there is no other God with me. 
And at that time will be fulfilled the words of the prophet; 
And the Lord shall be king over all the earth, in that day 
shall there be one Lord, and his name one. Zech. xiv. 9. 
From this we learn, that until the day of the Lord, his king- 
dom is considered as if he had not the dominion over the 
kingdom of this world, neither will his name be one, but 
more than one ; but when the day of the Lord shall come, 
then will he make it known, that he is the only king over 
all the earth, and at the same time will he also cause the 
Gentiles to know that his name is not three, but ONE. 



AN 

ANSWER 

TO THE 

RESTORATION OF ISRAEL. 



BY THOMAS SCOTT, 



RECTOR OP ASTON SANDFORD, BUCKS. 



To the Law and to the testimony : if they speak not according to this word, 
it is because there is no light in them. Isaiah viii. 20. 

Search the scriptures : for in them ye think ye have eternal life ; and they 
are they which testify of me. John v. 39. 

The testimony of Jesus is the spirit of prophecy. Rev. xix. 10. 



ANSWER 

TO THE 

DECLARATION. 

Page iii. line. 1. ? If ever, fycS Whatever the author's de- 
sign in writing might be, the book came into my hands, under 
circumstances, which induced me to conclude, that he expected 
it would be answered, and consequently published. It appeared 
to challenge an answer ; N and if none had been returned, the 
occasion of triumphing would have been given. 

P. iii. 1. 7. 6 That the author is an enemy to Christians, tyc. 1 
There is no reason to suppose that Mr. Crooll is an enemy to 
Christians ; but he is an avowed opponent of Christianity. — 
The writer of this answer is far indeed from an enemy to Jews ; 
but he opposes Judaism, as far as that opposes Christianity, and 
no further. 

P. iii. 1. 10. i It is well known, tycS This part of the de- 
claration, being coincident with several things, in the body of 
the work, will be considered in its proper place. 

P. iv. 1. 4. ' How much more, #c.' This passage gives me 
sincere pleasure; and I think it does credit to the writer. — As 
a Briton, I feel a satisfaction at the acknowledgment from a 
Jew, that he and his brethren are treated better here than in 
any other country. It honours our national character : but that 
character, as far as it is truly honourable, is the result of clearer 
and fuller views of Christian principles, than most other nations 
possess ; and I still more rejoice in the testimony, as honourable 
to Christianity, which is far dearer to me, than even my beloved 
country. 

P. iv. 1. 10. c But the real cause, #c,' As far as the tract 
here referred to is concerned, it is not requisite to make any re- 
marks. I will, however, fairly acknowledge, that after all which 
has hitherto been published, a Jew may have much to say for 
himself, and with considerable plausibility. Though I am far 
from allowing, that either the Committee of the London Society^ 



or Christians in general, have ' answered nothing :' I must 
own, that very much remains to be done; and that the con- 
troversy, between Jews and Christians, has not hitherto been 
fairly brought before the publick. Detached parts have been 
ably discussed ; but the whole of Judaism, as opposing Chris- 
tianity, has not been fully and comprehensively investigated. 
This conviction has increased in my mind, during the whole 
progress of the present work. 

Not that I hope, to produce such a full and comprehensive 
investigation of the subject : I only say, that after a long course 
of years, spent in studying the holy Scriptures; I may, probably, 
be able to bring forth some materials, which have not yet been 
fully explored ; and of which hereafter more skilful workmen 
may perhaps avail themselves. In this, I am rather the more 
sanguine ; as the investigation of the several topicks, brought 
before me, has imparted much light to my own mind, on many 
parts of the Old Testament, beyond what I had before attained. 

P. iv. 1. 32. { As soon as a Jew, #c.' I consider a Jew, as 
an avowed opponent of Christianity ; I do not expect him to 
speak with that reverence of ray glorious and gracious Saviour, 
which I approve : and whatever I may think, or feel, I had 
rather shew by sound argument, that what he advances is erro- 
neous, than meet it with hard words. 

P. iv. 1. 38. c If the Committee, fycs This shews the author 
expected, that his thoughts would be published with an an- 
swer, by the Committee of the London Society. — God grant ? 
that the answer c may be for good to all parties,* 



ANSWER 



TO THE 



RESTORATION OF ISRAEL. 



THE title of the book, which I am attempting to answer, 
seems to throw an impediment in my way : for I as firmly 
believe i the Restoration of Israel,' as Mr. Crooll does; and not 
in a sense so entirely different from his own, as he may pro- 
bably suppose. This, however, will appear in the sequel 
throughout. In the mean while, it is enough to observe, that 
the question to be examined is this: — Whether the Mes- 
siah PREDICTED IN THE OLD TESTAMENT BE ALREADY 

come or not? For, if he is, without doubt Jesus the Son of 
Mary is He. We therefore, with little variation, ask the ques- 
tion proposed by John Baptist, " Art thou he who cometh?" 
(o spxo[A.evos ;) " or do we look for another ?"* 

The motto, from the New Testament ; " Prove all things : 
" hold fast that which is good, + " I most cordially adopt : 
and, earnestly praying for teaching and assistance to God who 
u giveth wisdom, "J I would proceed, with all seriousness, 
candour, and impartiality, to bring the infinitely important 
question to the touchstone of the holy Scriptures. 

As, however, my controversy is with one, who, while he 
often quotes the New Testament, does not allow it to be a 
part of " the oracles of God ;" I shall forego all appeal to it, 
as authority; and argue from the Old Testament exclusively: 

* Matt. xi. 3. t Thes. v. 21. 



O ANSWER TO THE 

where the subject in debate does not expressly relate to the 
New Testament. 

P. 5. 1. 1. Messiah. — c This name, <Sfc.' If the name 
Messiah be applicable to a high priest ; then, doubtless, 
the Messiah was predicted as a High Priest : yet Mr. C. 
never once adverts to this, or proposes the question — c Was the 
predicted Messiah to be a High Priest, or not ?' The high 
priests of Israel were frequently rulers, yet not always : but 
they were always anointed, Messiahs. It can hardly be said, 
that Abraham, Isaac, and Jacob were rulers, except over their 
own families; yet it is said concerning them, even to kings, 
" Touch not mine anointed, and do my prophets no harm."* 
It may be noted, that the word Messiah, or anointed, does not 
occur in any of the three texts, adduced in proof, that the 
title of Messiah 6 is always given either to a king, to a ruler, 
or to a judge.' This inaccuracy, however, does not in the least 
affect the main argument. 

All the kings of Judah, and some of the kings of Israel, 
might properly be called " The Lord's anointed :" and Cyrus, 
who was selected to perform special services in favour of the 
Jews, is thus distinguished: but the title is given to no other 
king, or ruler, over a heathen nation, in the whole scripture. 
The reason of this is clear. The kings of Judah and Israel, 
and Cyrus, the friend of Israel, were, in different ways, types 
of him, who is emphatically the Messiah, the Christ, 
the anointed; the Prophet, High Priest, and King of Israel: 
but no other kings were. 

The king of Tyre is indeed called " the anointed Cherub,"t 
but the Hebrew word is not HWD, but HC^DO ; and the ex- 
pression is used, not to honour him, but to expose his extreme 
arrogance. 

P. 5. 1. 15. He is to be only a Man. The texts ad- 
duced do not appear, in any degree, to prove the proposition, 

* Ps. ct. 15. t Ezek. xxviii. 14. 



RESTORATION OF ISRAEL, 7 

after which they are placed. " David, Israel's king," doubt- 
less meaning the Messiah, was predicted as a Man ; but that 
does not prove, that he would be i only a Man.'— As this, how- 
ever, is asserted still more strongly, on the next page; the 
answer will be there given to it. 

P. 5. 1. 22. He must have both father and mother. 
— 6 It is acknowledged, #c.' The words in Italicks, < but not 
6 by the house of their mothers? (p. 6. 1. 10.) are here inserted, 
as if a part of the text quoted ; but they are the writer's 
gloss, or addition. The reader should well note this, for such 
additions occur in several places, and are suited to mislead 
the incautious. 

It is readily conceded, that the genealogy of an Israelite, as 
far as it related to the allotment of his inheritance in the 
promised land, ? depended on his father only.' The daughters 
of Zelophehad, however, and other heiresses, succeeded to 
estates, in their own right: though not allowed to marry out 
of their own tribe.* When, therefore, the genealogy was 
made of any family in Israel, till it came to a man, who left 
no son, but a daughter, an heiress; who married to one of her 
own tribe; it may be asked, Whose name was inserted in the 
genealogy, after that of her father ? If the heiress's name were 
inadmissible, must not her husband's be substituted, as the son 
of her father ; in something of the same manner as Joseph's 
name is substituted for Mary's, as the son of Heli ?+ Again, 
Would it have been impossible, c because the pedigree de- 
pended on his father only,' to prove a son of one of Zelophe- 
had' s daughters, to be a descendant of Zelophehad ? He would 
not be, on his father's side, a son of Zelophehad ; but on his 
mother's only : yet, it is evident, that as the son of Zelo- 
phehad, he must be entitled to the portion of his inheritance. 
Now, in the same manner, as the son of Zelophehad's daughter 
might be proved the son of Zelophehad, Jesus may be proved 

* Num. xivii. 7—11. + Luke iii. 23. 



8 ANSWER TO THE 

to be the Son of David. He was proved to be the Son of Heli, 
as born of his daughter Mary; and Heli was proved to be the 
descendant of David. 

The title to the priesthood was certainly confined entirely to 
the male line: and if all the male descendants of Aaron had 
failed, no female could have inherited the priesthood, for her- 
self, or for her son by whatever father. This event, which was 
not impossible, nor, after the death of Nadab and Abihu, very 
improbable; not being provided against, in the law of Moses; 
when the whole of his instituted worship must finally termi- 
nate, in case of such a failure ; is a most convincing proof, 
that he did not enact his laws, by any human policy, but 
according to the express appointment of God. There is, 
however, no need to prove our Lord's descent from David in 
this way. He is a Priest indeed, but " after the order of 
Melchisedek!" Nor is it required, that he should be proved 
the heir of David's kingdom, by the right of primogeniture: 
for he receives his kingdom, as David and Solomon did, by 
the express nomination and appointment of God. It suffices, 
if his descent from David can be proved, in the way that 
Abraham's descent from Adam is ; ( before either the law of 
Moses, or the customs, and genealogies of Israel, were intro- 
duced :) and this may be done, according to those rules, which 
are adopted in other nations; though the peculiar situation of 
Israel, especially as to inheritances, and the priesthood, ren- 
dered more exact regulations needful in their case. The 
genealogy of Heli, the father of Mary, is traced back from 
the son to the father, without the least intimation of any in- 
terruption, or intermarriage with other families, or branches 
of David's family, in the male line only, through Nathan to 
David, and so to Abraham and Adam.* But, as it was not 
customary, to insert the name of a woman as a link in such a 
chain ; the name of Joseph, her husband, is inserted, who 

* Luke iii. 23—38. 



RESTORATION OF ISRAEL. \) 

was, by marriage " the son of Heli." As, however, Joseph 
was supposed to be the father of Jesus :* Matthew gives the 
genealogy of Joseph also, in the line of Solomon to David. + 

I am fully aware, that many Christian expositors have la- 
boured, and still do labour, with much learning and ingenuity, 
to prove both the genealogies to belong to Joseph. But Joseph 
could not be actually begotten both by Jacob and by Heli.J 
He could not be descended, by the father's side, from both 
Solomon and Nathan: intermarriages, as may be learned from 
Mr. C.'s statement, are wholly inadmissible in such genealogies; 
* the pedigree depends on the father only ;' except in such a 
case as that of Zelophehad's daughters; or that of Mary the 
mother of Jesus. Their labour must therefore be in vain : and 
far worse than in vain; as perplexing a simple subject of con- 
siderable importance, though not of so high importance as the 
Jews imagine. For the modern Jews evidently suppose, that 
no genealogy of Jesus, however exact and satisfactory, can 
prove Jesus to be c the Son of David,' on the supposition that 
he had no human father : and they think this imagined impos- 
sibility demonstration against his being the promised Messiah. 
If it can be proved, with whatever cogency, that he was the 
Son of Mary, and that Mary was the descendant of David; 
this does not, in the view of some among them, at least, at 
all help the argument. Indeed their reasoning is not very per- 
spicuous ; but, as far as I can understand, it amounts to this : 
— A man is indeed the son of his mother; but he is the seed 
of his father only; because the seed is of the male, and the 
female is the ground on which it grows. If this be not their 
meaning, I am open to correction, and shall be glad to be set 
right. 

* Luke iii. 23. The clause, " as it is supposed," seems to stand a good 
deal in the way of the Jews, in this argument ; so that one of the body con 
jectures, without any proof, that the words were interpolated. 

t Matt. i. 1—17, + Matti. 16. Luke iii. 2*. 

Q 



10 ANSWER TO THE 

I allow, that the word seed, in this sense, is generally and 
almost always thus used in the Old Testament; in fact, I do 
not recollect more than one clear exception to the rule. But 
that exception is a very important and interesting one. It 
occurs in the first prediction of the Messiah: " I will put 
" enmity between thee and the woman, and between thy seed 
" and her seed."* Here, at least, is an instance of one being 
called " the seed of a woman ;" and in the very person, who, 
as the Son of Mary, is the Seed of David." This coincidence 
is very remarkable. 

Will, however, any man venture to say that Almighty God 
cannot make a virgin, continuing such, the mother of a son ; 
who would be wholly her seed, as far as the human species is 
concerned? Now, Christians are convinced, that for reasons of 
infinite importance, God did once " create a new thing in the 
" earth, "+ and omnipotently effect this unprecedeuted work. 
And we ask ; Supposing this " holy Child" should be born 
of a virgin descended from David ; and that it was the will 
of Jehovah, that her child should be known as the descen- 
dant of David ; would it be impossible for the Almighty God 
to prove his descent from David? To prove it in the same 
way, as his descent from Adam and Eve might be proved? 

The objection, if it prove any thing, must prove, that this 
would have been impossible to God himself: yet few would 
venture to maintain this, in so many words. 

It must, I think, be clear, that God has condescended to 
shew the descent of Jesus Christ from David, with sufficient 
evidence. It should, however, be observed, that the proof, of 
Jesus being the Son of David, by no means rests on the gene- 
alogies alone. These were, probably, taken by the evangelists 
from the registers of the Jews, as they found them ; according 
to the custom of the times, without any alteration ; and they 
were only answerable for the faithfulness of the transcript, 

* Gen. iii. 1J>. , + Jer xxxi. 22. 



RESTORATION OF ISRAEL. 1 1 

which has never been impeached. But numbers, during our 
Lord's, personal ministry, comparing his character, miracles, 
and doctrine, with the ancient prophecies of a Messiah, with- 
out any previous knowledge of his genealogy, confessed him 
to be the " Son of David."* Every proof of his resurrection 
proclaims him as " the Son of David," independently of all 
genealogies. Hundreds of thousands, perhaps millions, had 
owned him as " the Son of David," before either of the gene- 
alogies was published. It is evident, that neither the apostles, 
nor the other writers of the New Testament, rest the argu- 
ment, in any degree, upon the genealogies. They are not 
once referred to, in any part of the sacred volume: but the 
proof, that Jesus is the Son of David, is rested on the pro- 
phecies fulfilled in him, and on his miracles; but especially on 
his resurrection.t Neither did any opponent in the primitive 
times of Christianity, stand forth, and demand a genealogy, in 
proof of this ; as it is now done, when all the genealogies 
are lost ! 

Should the Jews still think, that our proof of this point, 
from the genealogies, is attended with difficulty: I would, in 
return, enquire of them, How they intend to prove the Mes- 
siah, whom they expect, to be " the Son of David," now 
that they have no genealogies to appeal to ? If they answer, 
By miracle, or by immediate testimony from God, without 
genealogy : then, I maintain, that it is impossible they should 
ever have more abundant proof of this kind; than we already 
have, that Jesus is "the Son of David." 

To assert, that all this is nothing, if he had not a human 
father, is to assume, without proof, the grand point in contest 
between Jews and Christians : but this must be determined 
in another manner, even by " the sure testimony of God." 

P. 6. 1. 16. ' A Saviour — Is not the name, &;c. y It is allowed 
that the text referred to, in Zechariah, does not prove, that the 

* Matt. ix. 27. xii. 23. xx. 30, 31. xxi. 9, 15. Luke xxiii. 38, 39, 
+ Acts ii. 29—33. xiii. 32, 33. Rom. i. 3, 4. 2 Tim. ii. 8. 



12 ANSWER TO THE 

Messiah is called a Saviour : for the original word signifies 
Saved : being the participle Niphal, or passive. Christian in- 
terpreters, however, did not introduce the interpretation of our 
version; they only borrow it from the Septuagint, which ren- 
ders the word iw&v, Saving, (active;) and some learned men 
contend, that the original may admit of that rendering : but 
I would rest nothing on such insecure ground. The prophecy, 
however, as acknowledged by a Jew to relate to the Messiah, 
is of considerable importance in the argument. " Rejoice 
4i greatly, O daughter of Zion; Shout, O daughter of Jerusa- 
" lem : behold thy King cometh unto thee, he is just, and 
< s saved; lowly, and riding upon an ass, and upon a colt the 
cc foal of an ass. And I will cut off the chariot from Ephraim, 
" and the horse from Jerusalem ; and the battle-bow shall be 
" cut off; and he shall speak peace unto the heathen ; and 
" his dominion shall be from sea to sea, and from the river, 
*" even to the ends of the earth. As for thee also, by the 
r blood of thy covenant, I have sent forth thy prisoners out 
u of the pit, wherein is no water."* 

This is a very different view of the Messiah, of his victories 
and triumphs, of " the weapons of his warfare," and the effect 
of them on the heathen, than that exhibited in the subsequent 
pages of Mr. C/s book. I intreat the reader carefully to ex- 
amine the several clauses of this remarkable prophecy, and to 
bear them in mind, as we proceed. There are three words in 
the original, each decidedly meaning an ass : an ass, a she 
ass ; the colt of an ass. But the Septuagint seems ashamed 
of this humiliating circumstance, and uses more general terms ; 
(vwogvytov, xxi irvXXov vtov. A beast of burden, even a young colt), 
— We know that this part of the prophecy was most exactly 
and literally fulfilled in Jesus of Nazareth, when meek and 
lowly, as Zion's king, he entered Jerusalem on the colt of an 
ass, amidst the acclamations of the multitudes, " crying, Ho- 

* Zcch. ix. 9—11. 



RESTORATION OF ISRAEL. IS 

u sanna to the Son of David :" — " Blessed be the kingdom 
" of our father David that cometh in the name of the Lord. 
" Hosanna in the highest."* But let the reader determine, 
whether it be at all probable, that such a Messiah as the 
Jews expect, will enter Jerusalem in this lowly manner, when 
saved and made triumphant over all his opponents. The scrip- 
ture, however, cannot be broken: and, if Jesus be not the 
Messiah; the Messiah, when he comes, will certainly, in the 
literal sense, thus enter Jerusalem, as Zion's King. 

I shall not enlarge on the other clauses of the prophecy. In 
whatever way, we interpret the prediction, <* I will cut off the 
" chariot from Ephraim, and the horse from Jerusalem, and the 
a battle-bow shall be cut off;" it cannot accord with victories 
obtained by the Jews in sanguinary contests, and with the 
slaughter of numerous enemies, in the usual way of war and 
triumph : for the establishment of Messiah's kingdom, at his 
coming, (and not 6 the restoration of Israel,') is predicted, when 
by his apostles, u the weapons of whose warfare were not 
" carnal, but mighty through God," " he spake peace to the 
" heathen," and formed a most extensive kingdom over willing 
subjects in the gentile world. " The blood of thy covenant," 
should also be noted : but I forbear to enlarge, as the pro- 
phecy must be considered in another connection. 

Many other scriptures which Christians adduce, concerning 
the Messiah as a Saviour, being warranted in so doing, by the 
inspired writers of the New Testament, must not be used in this 
argument with Jews : especially as most of them at present, I 
suppose, consider him as a mere < man, like other men.' It 
is not, however, correct, that because God is a Saviour ; nay, 
because he says, " Besides me there is no Saviour;" to conclude 
that none else can in any sense be called a Saviour. A Saviour 
is a Deliverer, from evil, temporal or eternal ; from enemies, 
wordly or spiritual; from dangers of whatever kind. JWJJD 

* Matt. xxi. 4—11. Markxi. 6—11. Lukexix, 35—38. John xii. 12—16. 



14 ANSWER TO THE 

the participle Hiphel of %W is often used in this sense, and it 
signifies, one causing salvation. It is used of Jehovah, in the 
texts referred to below :* and of men in many other places.t 
Not only the great Agent is a Saviour, but his instruments 
also have the same title. 

The prophet introduces, in a most sublime manner, One who 
says, " I that speak in righteousness, mighty to save." — u Mine 
" own arm brought salvation unto me."| If this be a pro- 
phecy of the Messiah, he speaks as a Saviour, and as saving 
by his own power : if it be not, who, or what, is predicted ? 

The language of the the Lord by Hosea is also remarkable. 
u I will have mercy on the house of Judah, and will save them 
u by the Lord their God : and I will not save them by the 
< sword, &c."|| 

The Messiah is, beyond dispute, called 41 a Redeemer;" an 
appellation, at least equally appropriate to Jehovah. This 
Mr. C. confesses, and in a manner, which in fact concedes the 
point in contest. « This is my covenant." i What is that cove- 
c nant? To send them a Deliverer; for what? " To take away 
"-'their sins." (P. 11.) — Now a deliverer, to take away £ their 
; sins/ is One who " shall save his people from their sins."§ 
The Messiah is also, in several places predicted, as u the Sal- 
" vation of God."' And no doubt Simeon gave the true mean- 
ing of these prophecies, when he said, " Mine eyes have seen 
u thy Salvation ; a Light to lighten the gentiles, and to be 
:i the Glory of thy people Israel." 

But it is needless to insist further on this. If the Messiah was 
not predicted as a Saviour, or Deliverer, in one sense or another ; 
what was to be the object of his coming ?— It is manifest, that 
the Jews expect a Deliverer from temporal evils, and worldly 

* Is. xliii. 11. xlv. 15. 21. lxiii. 8, Hos. xiii. 4. Zech. Tiii. 7. Heb. 
+ Deut. xxii. 27. xxviii.29. Judg. iii. 9. 15. 1 Sara. xi. 3. 2 Kings xiii. 5. 
\eh. ix. 27. Is. xix. 20. Heb. 

X Is. lxiii. 1—6. || Comp. Hos. i. 7. Tit. ii. 10—13. iii. 4—6. 

S Is. lix. 20. Matt i. 21. Rom. xi. 26. ' I Is. xii. 2. xlix. 6. Iii. 10 



RESTORATION OF ISRAEL. 15 

enemies: Christians rejoice in a Saviour from sin and Satan, 
from wrath and hell, " salvation with eternal glory :" They 
look to Immannel, as " become the Author of eternal salvation 
" to all who obey him." — In this view of the subject, they are 
so familiar with the term Saviour, as used of the Messiah, and 
so in the habit of using the language of the Old Testament, 
in expressing their thoughts and feelings respecting Him : that 
they cannot but be surprised to hear it so much as questioned^ 
Whether the Messiah should be a Saviour or not.* 

P. 6. 1.28 The Son of Man.— 'Ezekiel # c .' It is rather 
wonderful the writer should assert, that c Jesus never thought 
' of such a thing/ as being called God, or any thing more than 
"the Son of Man." Had the Jews, in our Lord's days, thought 
so; they must either have given up their prosecution of him; or 
conducted it on other grounds. " Therefore the Jews sought 
ic the more to kill him, because lie had not only broken the 
" sabbath, but said also that God was his Father, making 
" himself equal with God."* The Jews answered him ; for a 
u good work we stone thee not, but for blasphemy ; because 
" thou being a man makest thyself God."t " We have a 
" law, and by our law he ought to die because he made 
" himself the Son of God." J It would be quite superfluous to 
quote any texts in proof, that he called himself the Son of 
God, in the highest and most appropriate sense.|| 

Mr. C. asserts, that c if Jesus is Man he is no God.' This 
Socinians have often done : but assertion is not proof. " To us 
6i a Son is given, and his name shall be called u Wonderful, 
u Counsellor, the mighty God."§ cC Without controversy, 
" Great is the mystery of Godliness, God was manifest in the 
"flesh. "5 Certainly Man is not God, nor God, man: but the 
general tradition and opinion of nearly all nations, concerning 
incarnations of the Deity, are in diametrical opposition to these 

* John. v. 17, 18. + John x. 30—33. + John. xi*. 7. 

Matt, xx-vi. 63. Luke xxii. 70. |1 John; iii. 15, 16. v. 25, 26, ix. 35u 

x. 29, 30. 36, § Is. ix. 6 5 1 Tim. iii. 16. 



16 ANSWER TO THE 

confident assertions. This at least implies a general persuasion, 
that such an event is not a natural impossibility. Whether the 
Old Testament taught Israel to expect this mysterious event, 
must be tried by appropriate evidence. 

The term, " son of man," as used concerning Ezekiel, simply 
means " a son of Adam (D*TN p.) And, as adopted by Jesus 
Christ, it signifies nearly the same ; he was born of the stock of 
Adam : but it does not at all relate to the manner of his con- 
ception. — Mr. C. has been peculiarly unhappy, in his quotation 
from the book of Daniel : for he adduces, not the words of the 
prophet, or of God by him; but the opinion of Nebuchad- 
nezzar's baffled magicians; which opinion God was pleased 
to refute, by revealing the secret to his servant Daniel.* The 
texts referred to, at the bottom of the page, may give some 
light on the question, Whether the dwelling of God be ever 
with man, or not.t 

Having disposed of these assertions, or arguments, and this 
quotation ; I proceed once for all, to collect from the passages 
quoted, a question, which I shall attempt to answer. 

Was the Messiah, predicted in the Old Testament, 
to have a Man as his immediate father? 

If the Messiah was to be the Son of a man and a woman, 
in the ordinary course of human nature, it could not reasonably 
be supposed, that any notice of so common an event would 
be taken by the prophets. But if he was to be an exception 
to all rules and examples, from the creation to the end of the 
world; it must be supposed, that some intimation, at least, 
if not clear prediction, would be given of it. If then Chris- 
tians could produce nothing of this kind from the Old Testa- 
ment, it would weaken very much their proof of the miraculous 
conception of Jesus; and even their evidence of another kind, 
that he is the predicted Messiah. But if matters are in this 

* Dan. ii. li. 16—23. t Ex. xxix. 45. Lev. xxvi. 11. 12. 

Num. xxxv. 34. Pg. Ixviii. 16—18. exxxii. 14. Is. lvii. 1ft. 



RESTORATION OF ISRAEL. 1? 

respect so arranged, as it might reasonably have been ex- 
pected beforehand : it must powerfully combine with all their 
other arguments to establish their doctrine. 

The well-known prophecy of Isaiah first calls for our most 
serious attention.* Let the introduction be carefully and im- 
partially considered. " The Lord spake unto Ahaz, saying, 
" Ask thee a signt of the Lord thy God; ask it either in the 
" depth, or in the height above.' '—Either " a sign from heaven,'* 
or, one like the dividing of the sea. Beyond doubt, a mira- 
culous sign, of the most stupendous nature, vastly deviating 
from the ordinary course of human affairs, was intended. — 
But when Ahaz perversely refused to 'ask a sign, God an- 
swered, " The Lord himself shall give you a sign: Behold, 
" a virgin shall conceive and bear a Son, and shall call his 
u name Immanuel." The introduction, and the call for atten- 
tion, must lead every attentive and impartial reader to expect, 
that some manifest interposition of Omnipotence was about to 
be promised : but there would be nothing miraculous, or 
uncommon, in a virgin marrying and bearing a son ; nor 
even in the name Immanuel, except as understood in the 
sense of the New Testament: nor have they, who adopt this 
interpretation, been able to ascertain, who this virgin was, 
and who the son born of her, or why called Immanuel. Heze- 
kiah, to whom some would apply it, had been born long 
before : for he was twenty-five years of age at his father's 
death, and his father reigned only sixteen years. 

The words, however, will not bear this sense : and we 
appeal, not to Rabbinical Hebrew, or to the Rabbinical tra- 
ditions and interpretations, but to the Hebrew Bible. Now 
the original word (DfihjJ) in the Hebrew Bible, uniformly 
means, ( a woman, who has not known man, by lying with 
* him. It is derived from D /J/, to be hid, or, concealed : Hence 
' H?#} puer qui adhuc gnarus non est concubitus matrimonii 

* Isa. vii. 10—14. t TVIK Ex. Tv. 9. viii. 23. Num. xvi. 38. 

2 Kings xx. 9. ffeb. 



18 ANSWER TO THE 

4 alts : occultalus a re conjugali? {Robertson.) And T]u)]}^ 
c adolescentula puella, sed virgo, sic appellata, quod esset 
c ocultata viro.' (Buxtorf.) 

" The virgin was very fair to look upon, and a virgin, 
" (rniilll) neither had any man known her."* The same 
ideas are afterwards expressed in one word, (H/D/JO^ The 
word is also used concerning Miriam, when the history evi- 
dently supposes she was about twelve or thirteen years old, 
living in her father's house. J 

The word occurs also in Proverbs. " There are three things 
"which are too wonderful for me; yea, four which I know 
" not : the way of an eagle in the air ; the way of a serpent 
u upon a rock ; the way of a ship in the midst of the sea ; 
" and the way of a man with a maid."[| 6 Promptissimum est 
6 intelligere vincula, quibus virgo incipit astringi futuro sponso 
6 suo ; quae a castis et pudicis virginities teguntur.'* 'It is 
4 most obvious to understand it of those ties, by which a 
4 virgin begins to be bound to her own future husband ; which 
* by chaste and modest virgins are covered.' The clause may, 
however, mean the various arts of insinuation, by which men 
win the affections of young women, while yet virgins; and 
at length obtain their consent either to honourable marriage, 
or dishonourable intercourse. The previous virgin purity of 
the persons concerned is evidently supposed: and the case of 
the adulterous woman, mentioned in the next verse, is totally 
distinct from it. 

The plural of this noun occurs in the sixty-eighth Psalm, 
and is translated " damsels ; ''§ where the obvious meaning 
is clearly coincident. It is also found in Canticles; and in 
one place as expressly distinguished from " queens and con- 
f cubines, "n and it occurs no where else in the Hebrew 
Bible. But H/irQ is of more frequent occurrence. 

* Gen. xxiv. 16. Heb + Gen. xxiv. 43. Heb. + Ex. ii. 8. 

|| Prov. xxx. 18—20 ^ Ps. lxviii. 25. H Cant. i. 3. vi. 8. 



KESTOllATION OF ISUAEL. 19 

According to this constant use of the word, it is, in the pas- 
sage under consideration, expressly predicted, that a " virgin, ' 
1 one who has not known man by lying with himf " shall 
" conceive and bear a son, and call his name Immanuel :'' 
and it is predicted as a sign, a most extraordinary fact, a 
most signal interposition of Omnipotence. 

If the Jews will not admit the Evangelist's interpretation of 
this prophecy;* let them shew, distinctly and without any 
interpolation, when and in whom it has been fulfilled, or will 
be fulfilled. Till this be done, in a manner satisfactory to 
the understandings of learned men, of whatever creed; we 
have a right to conclude, that this foretels the most won- 
derful event yet known on earth : the conception and birth 
of a Man c without a human father;' and justly entitled to 
"the name Immanuel, God with us." For " his name 
" shall be called Wonderful, Counsellor, the mighty God."t 
With such a clear and decisive prediction, other prophecies 
may fairly be considered as pre-intimations of this stupendous 
and infinitely important event. — On what account was the 
Messiah first promised and predicted, as " the Seed of the 
u woman ?"$ Till his immediate parent, the Lord Jesus, in 
whom we Christians confide, was the Seed of the man, at least 
equally as the Seed of the woman: but not having man, as 
his immediate father, he had been from the beginning em- 
phatically foretold, as " The Seed of the woman." — " There- 
" fore, that holy thing, which shall be born of thee, shall be 
" called the Son of God."|| But how can this title belong 
to one born in the ordinary course of things, as other men 
are? 

Thus, the opinion of the Jews, grounded almost uniformly 
on the language of scripture, that a man is indeed the son 
of his mother, but the seed of his father, combines in fixing 
the christian interpretation of the original promise of a Mes- 

* Matt. i. 21—23. t Is. ix. 5,6. + Gen iii. 15, 

H Lukei. 34, 35. 



20 ANSWER TO THE 

siah : and, that it should be almost, if not altogether, a solitary 
exception to the rule, must be allowed a very singular coin- 
cidence with the language of Isaiah. 

It is also said by Jeremiah, in a prophecy of multiplied 
blessings to Israel, " The Lord hath created a new thing in 
" the earth ; a woman shall compass a man."* — Now, for a 
woman to conceive a son, by an immediate act of almighty 
power, without any human father, and so " compass" and 
carry him in her womb, and in due time give him birth; 
was indeed " a new thing" never before heard of: to 
effect this, was, strictly speaking, " to create a new thing ;" 
and this " new thing" was most intimately and inseparably 
connected with the great and gracious events predicted through- 
out the chapter. — c It is a new thing and unheard of, that 
' a woman should court a man : — so the Jewish nation shall 
6 return to God their Husband. So most of the modern Jews 
6 understand the words.' (Lowth.) But is it indeed u a new 
" thing iii the earth," and a work of creating power ; for 
a woman to return of her own accord, if allowed, to her hus- 
band, whom she had forsaken ?+ Or even for a woman to 
court a man, who is not her husband? Witness Potiphar's 
wife; she compassed Joseph sufficiently in this sense. :f Not 
to insist on the case of Ruth.§ — ' A woman, the most feeble 
6 despicable persons, compared elsewhere to women, shall dis- 
i comfit a mighty warrior.' (Lowth.) But is this so wonder- 
ful a work of creating power? "So new a thing on earth ?"|| 
It is indeed so far from " a new thing," that it has been 
done and is continually done all over the world. These are 
the two most plausible interpretations of the text, advanced 
by those who reject that above adduced : and they certainly 
are in all respects unsatisfactory. 

Nothing has yet occurred, which forms even a plausible 

* Jer. xxxi. 22. t Hos, ii. 17. II Judg. iv. 9.21—22. 

£ Gen, xxxix. 7—12. ^ Ruth iii. 



RESTORATION OF ISRAEL, 21 

accomplishment of this prediction ; except the conception and 
birth of Jesus, by the virgin Mary. If there has been any 
such fulfilment, let it be produced. 

Here then, we have as clear a prediction, and as much 
pre-intimation, as the case required ; or as the general ob- 
scurity of unfulfilled prophecy allows. And on this ground 
we answer, without hesitation, that the Messiah, according 
to the Old Testament, was not to have a human father; but 
to be the immediate son of a woman, and not of a man. u A 
" female shall encompass a male." 

But another question arises out of the same paragraph. — 
Was the Messiah predicted as a mere man, the 
nature of his person being formed only like 
that of another man? 

In order to shew from the Old Testament alone, that the 
Messiah is predicted as more than mere manj 6 the nature 
' of his person formed only like that of another man ;' I 
shall first call the reader's attention to the words of the 
prophet Micah: " But thou, Bethlehem Ephratah, though 
" thou be little among the thousands of Judah ; yet out Of 
" thee shall he come forth to me, that is to be Ruler in 
,c Israel ; whose goings forth have been from of old, from 
(c everlasting." 

As this is the prediction selected by the scribes and Phari- 
sees, in answer to the question of king Herod, where the 
Messiah should be born ; it will be allowed to belong to the 
Messiah. The variation of the Septuagint from the Hebrew ; 
and that of the evangelist, as quoting it, do not affect the 
sense ; and in this argument are wholly foreign to our pur- 
pose. We take the text as it stands in Micah.—" The goings 
" forth of him," (who should be born at Bethlehem, to rule 
over and feed Israel) would be " from of old, from ever- 
" lasting".^D{jV *fiV ^1?P K «' «!■*« "^ *»' «§ws, «J 
wim awos: " And his goings forth from the beginning, from 



22 ANSWER TO THE 

the days of eternity." (Sept.) Thus these ancient Jewish 
interpreters translate the clause,—" In the beginning was the 
" Word :" " and the Word was God : the same was in the 
" beginning with God :"— " And the Word became flesh, and 
a dwelt among us." * Is there nothing in the prophecy of 
Micab, similar to this declaration of the Evangelist? Nothing 
at all different from what is spoken concerning the birth of 
other men ? < The words do naturally import an original, dis- 
6 tinct from the birth of Christ, mentioned in the foregoing 
< sentence, which is here declared to be from all eternity.' 
(Lowth.) "Art thou not from everlasting, Jehovah?" (D^TftP) 
Here this word is used concerning the eternity a parte ante, 
of the everlasting, self-existent God. D*7j?. with this pre- 
position, when duration is intended, always refers to past 
duration. The learned reader may consult the texts referred 
to;+ which are, I believe, nearly all the places, in which 
it is used in this sense. — Antiquitas : eternitas si de Deo 
dicatur. (Robertson.) Past existence, without any intimation 
of a beginning, is therefore intended. — It follows D7i# "^P 
li from the days of eternity." — Here also the preposition ne- 
cessarily refers to what was past; and the words always im- 
ply past duration, either limited by the context, or wholly 
unlimited.:): *7K HFlK ttfyriJl D^tyftl " From ever- 
S lasting to everlasting thou art God."|| When thus used 
concerning past duration, it seems always to mean a dura- 
tion, the beginning of which is hidden ; according to the 
meaning of the root D7#. These terms, thus combined, and 
strengthening each other, establish the Messiah's pre-exist- 
ence, yea, eternal pre-existence, almost, if not quite, as com- 
pletely as any texts in the New Testament. To evade 

* 2 John i. 1— 14. 

+ Ps. lxxiv. 12. lxxvii. 6. 12. cxliii. 5. Is. xl v . 21. xlvi. 10. Hab. i. 
12. Heb. It signifies "from the east" Is. ii. 6 ; and in many other places* 
± Mic. vii. 20. 2 Chron. xxx. 26. xxx v . 18. Heb. 
II Pa. xc. 2. ciii. 17. Heb- 



RESTORATION OP ISRAEL. 23 

this, the Chaldee paraphrast expounds it, "His name was 
« foretold of old :" by what authority, or with what propriety, 
let the reader discover if he can. In this way of paraphras- 
ing, any testimony may be explained away and set aside, hy 
a single stroke of the pen. 

We would not, in reasoning from the scriptures with Jews, 
adduce our Lord's words as evidence in the cause: but they 
contain an argument, which we call on them to answer if 
they can; for it completely silenced, though it did not con- 
vince, their unbelieving progenitors; and it is equally suited 
to silence modern Jews, Socinians, and Arians. " What 
" think ye of Christ ? Whose Son is he ? They say unto him, 
" the son of David. He saith unto them, How then doth 
" David in Spirit call him Lord, saying, The Lord said unto 
" my Lord, Sit thou on my right hand, till I make thine 
u enemies thy footstool ? If then David called him Lord, how 
" is he his Son?"* David died above 1000 years before Jesus 
was born, and 1800 more have since elapsed : but David, 
speaking by the inspiration of the Holy Spirit, calls the Mes- 
siah, « My Lord."t But if the Messiah was predicted 
c merely as a man, like other men,' how could he, so many 
ages before his birth, be David's Lord? 

If Jesse had lived till David was established in the king- 
dom, David might, in some good sense, have been called 
Jesse's lord, though Jesse's son: but could David with the 
least propriety, nay, consistently with the common sense of 
mankind, be called the lord of Obed, Salmon, Boaz, Judah, 
Abraham, Noah, or Adam, his progenitors ? Yet this would be 
quite as reasonable as to call the Messiah David's Lord, if he 
had no existence till a thousand years at least after David's 
death. So conclusive is this argument of the Messiah's pre- 
existence and authority > as King of Israel; that we may 
challenge either Jews or nominal Christians to answer it, in 

* Matt. xxii. 42—46. Mark xii. 35—37. Luke xxi. 41—44. + Ps. ex, 1. 



24 ANSWER TO THE 

any other way, than by denying the inspiration of him who 
wrote the Psalm in question. And who could be Lord oyer 
Israel's anointed king, in the zenith of his authority, but 
Israel's God and King? 

Since this was written, a Jew has asserted, as he says, on the 
authority of a Spanish Jew in the eighteenth century, (contrary, 
not only to the general tradition of former ages ; but to the 
very title of the Psalm, by which it is assigned to David, 
in the same manner that other Psalms are assigned to him, 
and indeed to the whole history of David,) that Abner wrote 
the Psalm and addressed it to David, who was " the Lord'' 
here spoken of ! Had the scribes and Pharisees been ac- 
quainted with this circumstance, they would not have been 
put to shame and silence by our Lord's question ; at least, 
not in the first instance. For, had they alledged this solu- 
tion ; he would probably have asked them, whether Abner 
addressed David in the subsequent words; "The Lord sware, 
" and will not repent, Thou art a Priest for ever, after the 
" order of Melchisedek?" I believe it is not needful formally 
to disprove so unwarranted an assertion; which only proves 
the extreme difficulty, with which the hundredth and tenth 
Psalm continues to press the Jews. 

When the prophet Isaiah, in the scripture which has been 
already considered, + says, " Behold a virgin shall conceive, 
" and bear a son, and shall call his name Immanuel :" can it 
be imagined, that the birth of ' a person formed only like that 
\ of another man,' was predicted?' — Why then, did Jehovah 
himself appoint him so extraordinary and significant a name? 
Is he what his name imports? If so, he is " God manifest 
" in the flesh." — Thus the evangelist understood it; and thus, 
apart from his inspiration, he most rationally understood it.t 

Nothing can be more explicit, than another prediction of 
the same prophet, "Unto us a Child is born, unto us a Son 

* Phil. ii. 6—11. + Is. vii. 14. Matt. i. 18—25. 



RESTORATION OF ISRAEL, 25 

<c is given : and the government shall be upon his shoulder : 
« and his name shall be called Wonderful, Counsellor, the 
" Mighty God, the everlasting Father, the Prince of Peace."* 
Do the various terms here accumulated, on purpose, as it 
evidently appears, to excite attention and raise expectation, 
denote nothing more, than the birth of a mere man like other 
men? Or, is some other than the Messiah meant? These 
questions the Jews are called upon to answer : or to be silent, 
as their ancestors were, when they "durst not ask Jesus any 
" more questions ;"t and for the same reason. 

Why should the name of (his child be called Wonder- 
ful ; if there would be nothing wonderful, either in his con- 
ception, birth, or person? — When the angel appeared to 
Manoah, who enquired his name ; he answered, " Why ask- 
" est thou my name, seeing it is secret,"^ or wonderful? — (Is. 
2*^5 — Judg. iR^S}:) And Manoah afterwards said, "We shall 
ci surely die, because we have seen God." — In like manner, 
after cs his name shall be called Wonderful, Counsellor," it 
follows ; " the Mighty God." Can there remain a doubt, 
whether the words, which the evangelist introduces the angel 
speaking, at the birth of Jesus, be the true interpretation? 
" Unto you is born, in the city of David, a Saviour, who is 
" Christ the Lord." — " The second Adam, the Lord from hea- 
" ven."§ 

" The everlasting Father," IJT'Kl^ "the Father of eternity." 
Probably Bishop Lowth has given us the true meaning of this 
clause, u The Father of the everlasting age."|| 

If only two or three such texts suggested the idea, that the 
predicted Messiah would be God, assuming into personal 
union with himself the human nature, and thus properly be 
Immanuel : this would suffice to excite the caution of a hum- 
ble and reverent reader of the sacred oracles; even while un- 

* Is. ix. 6, 7. t Matt, xxii. 46. + Judg. xiii. 18—22. 

^ Lukeii. 11. 1 Cor. xy. 47. jl Ps. xxii. 30. Is. liii. 1q. 



26 ANSWER TO THE 

able to receive M the great mystery of godliness " with implicit 
credence. This, however, is not the case: and though 
enough has already been said to answer the enquiry, as far 
as Mr. C. is concerned ; yet the vast importance of the sub- 
ject impels me to adduce still more witnesses. 

The Lord, by the Psalmist, most evidently addressing the 
Messiah, and in special respect to his anointing and kingdom, 
says, " Thy throne, O God, is for ever and ever ; the sceptre 
" of thy kingdom is a right sceptre : thou lovest righteous- 
" ness and hatest wickedness; therefore God, thy God, hath 
u anointed thee with the oil of gladness above thy fellows"* 
Is He then, concerning whom Jehovah speaks such language, 
as he never employs concerning the highest orders of created 
angels, to be considered, 'as to the nature of his person formed 
* only like that of another man V Or is he Immanuel, " God 
"manifested in the flesh?" — 6 They who imagine this Psalm to 
6 be an~ epithalamium upon Solomon's marrying Pharaoh's 
' daughter, must suppose, that it is foretold, that Solomon 
c was to have a numerous progeny by her, whom he would 
{ set up for princes and rulers, up and down the world.f — 
4 But this cannot be true: for beside that we read not of any 
' children Solomon had by Pharaoh's daughter, Rehoboam who 
' succeeded him, was the son of Naamah, an Ammonitess. 
e And so far was he from being able to set up his sons to rule 
f over other countries ; that it was with great difficulty, his 
c successor kept two tribes of the twelve stedfast to him.— 
6 Certainly, "a greater than Solomon is here." ' — (Bp. 
Pearce.) 

Without entering into the argument, concerning the word 
ELOHrM, translated, "O God;" (which yet, used in the 
plural, with singular pronouns, and verbs, as in these verses; 
and evidently of one single person; is perhaps never used but 
for one, who is by nature God:) it must in this place, at least 

* P« xlv, 6, 7. Heb. i. 8, 9. + Ps. xlv. 16. 



RESTORATION OF ISRAEL. , 2Ti 

mean something vastly superior in nature and person, to those 
who, as he is Man also, are called "his fellows." 

It is not to be expected, that a Jew should allow the words 
of Zechariah to refer to the Messiah : but a Jew may be 
called on to shew f explicitly, of whom, and of what events, 
they are to be interpreted, if not a prophecy of the Messiah. 
"Awake, O sword, against my Shepherd, against the Man 
" that is my fellow, CNDg) saith the Lord of Hosts: smite the 
" Shepherd."* — "Qfl t quod est socius. — That is, it means 
the same, with the word translated fellows, in the forty-fifth 
Psalm. As the Messiah's subjects are "his fellows," partak- 
ing with him in the same human nature ; so he is " the Man 
M who is the fellow of the Lord of hosts," as partaking of 
his divine nature, — The word is generally rendered neigh- 
boar; and is supposed by many Jews to refer to their nation 
exclusively. The texts referred to in the margin are, I be- 
lieve, all in which it occurs.^: The same nature is certainly 
meant, wherever it is used. But can it be conceived that 
Jehovah should use such language as proximus sibi, socius, 
particeps ejus.de.ni natures, to one, who would have no ex- 
istence for many ages to come ; and would then be a mere 
Man, like other men?§ In this view, the words of the same 
prophet, and the reference to them by the evangelist, || are 
worthy of our attention. — " I will pour upon the house of 
" David, and upon the inhabitants of Jerusalem, the Spirit of 
" grace and supplication ; and they shall look upon me whom 
"they have pierced; and they shall mourn for him, &c." 
When has this prophecy received its interpretation, or, when 
will it ; except when the Jews of all ranks, by the pouring 
out of the Holy Spirit, shall look to Immanuel, (whom their 
progenitors pierced; and whom they crucify afresh from age 

* Zech. xiii. 7. Matt. xxvi. 31. + Ps. xlv. 7. Heb. 

+ Lev. vi. 2. xviii. 20. xix. 11. 15. 17. xxiv. 19. xxv. 14, 15. 17. 
^ Is. xl. 18, 25. John i. IS x. 31. j| Corap. Zech. xii. 10, with 

John xx. 39. 



2S ANSWER TO THE 

to age) with penitent faith and humble confessions, and ear- 
nest cries for mercy and forgiveness?* 

Time wonld fail, and I fear I should weary my readers, 
should I adduce all the scriptures of the Old Testament, 
which bear on this question.— But the language of God by 
the Psalmist, "Thou art my Son, this day have I begotten 
" thee" — " Kiss the Son, lest he be angry, &c :" — " Blessed 
" are all they who trust in him," are decisive on the subject.f 
In what sense could the person spoken of be "the Son of 
"God," in so appropriate a sense as is here stated? In what 
sense could he be the object of honour and trust ; J if he were 
merely a man like other men ? And if the Psalmist did not 
speak of the Messiah, of whom else can the words used by 
him be interpreted, without the greatest conceivable impro- 
priety? — Even the words of Solomon, in Proverbs, are not 
without importance in this enquiry. For, though Wisdom 
may be considered as an allegorical character; yet the lan- 
guage used is so personal, and so accords with the other scrip- 
tures which have been examined; that it is far more rational 
and obvious to interpret them of the Messiah — "the Word" 
and " Wisdom of God." The feminine of the original is no 
valid objection. Verbum, by which Aoyos may be translated, 
is neuter, and the Arabick word for it is feminine. 

Let us then briefly consider the passage — " The Lord pos- 
sessed me in the beginning of his way; before his works 
" of old. I was set up from everlasting, from the beginning, 
" or ever the eartti was. When there were no depths, I was 
" brought forth; when there were no fountains abounding 
" with water; before the mountains were settled, before the 
" hills was I brought forth. While as yet he had not made 
" the earth, nor the fields, nor the highest part of the dust 
"of the world. When he prepared the heaven, I was there; 

* Matt, xxiii. 37—39 t Ps. ii. 6, 7, 12. Heb. i. 5. 

+ Ps, cxlvi. 3. Jer. xvii. 5, 6. 



' RESTORATION OF ISRAEL. 20 

" when he set a compass on the face of the depth. When 
" he established the clouds above, when he strengthened the 
" fountains of the deep : when he gave to the sea his decree, 
"that the waters should not pass his commandment; when 
" he appointed the foundations of the earth: then was I with 
" him, as one brought up with him, I was daily his de- 
" light, rejoicing alway before him; rejoicing in the habitable 
" part of his earth : and my delights were with the sons of 
" men."* 

On this passage, I shall only call the reader's attention to 
two words used by the inspired writer — " I was brought forth," 
twice used,+ VVrtin from Vin ? "which signifies among other 
things, to bring forth young. It is pual, or the passive of 
pihel, or rather pohel. Genitus est : formatus est. {Robert- 
son). It is used in only a few places. " Art thou the first 
" man that was born; or wast thou made before the hills 2" 
Wast thou brought forth ?% "Behold I was shapen in ini- 
" quity, and in sin did my mother conceive me:" Or, "Be- 
" hold I was brought forth in iniquity ; even in sin did my 
" mother conceive me' 1 ^ — "Dead things are formed from under 
" the waters." — Or, " Yast giant-like things are formed from 
" under the waters." (Bp. Patrick.) " Giants are brought 
u forth from under the waters." (D^X£"D The production 
of the monsters of the deep is evidently meant; which are 
brought forth by the parent animal. || These are, I believe, 
the only places in which this passive form of the verb is used; 
and they sufficiently fix the meaning of it.S But how is the 
word applicable to wisdom, as an abstract attribute? In the 
meaning, which it is most natural to affix to it, the coinci- 
dence with the scriptures before adduced, and with the lan- 
guage of the New Testament, concerning the "Word;" "the 
" only begotten Son, who was in the bosom of the Father," 

* Prov. viii. 22—31. + 24, 25. % Job xv. 7. % Ps. Ii 5. 

H Job xxvi. 5. H See Ps. xc. 2. Heb. 



30 ANSWER TO THE 

is peculiarly striking. — The second word, to which I would 
request the reader's attention, is rendered, " One brought up 
" with him,"* pfttf (Nutricius, educates, Jilius in sinu patris 
gestatus: tyxoXwios.) Wisdom had said that she was brought 
forth; now she adds that she 'was in the bosom of the fa- 
c ther,'t (Robertson) — A word from the same root. 

What shall we say tfo the words of Jacob, a short time be- 
fore his death? "And Jacob blessed Joseph, and said, God, 
(i before whom my fathers, Abraham and Isaac, did walk ; 
"the God, who fed me all my life long; the Angel who re- 
" deemed me from all evil, bless the lads. &c."J If this 
Angel were merely a creature, was not Jacob guilty of idolatry, 
in ascribing to him redemption from all evil,§ and in pray- 
ing solemnly to him to bless his grandsons ? We might mul- 
tiply examples of this kind ; but I must only refer the reader 
to a few of the scriptures, where they stand recorded. || 

God says of Moses, "The similitude of Jehovah shall he 
" behold."H Now who or what is this "similitude of Je- 
"hovah," except it be Immanuel, "the Image of the in- 
" visible God ?"** Again, Who was iC the Angel of God's 
" presence," that saved Israel ?t+ Who was the Angel of the 
covenant? "Jehovah, whom ye seek, shall suddenly come 
" to his temple, even the Angel of the covenant, whom ye 
" delight in."+$ 

All these things are perfectly easy, according to the Chris- 
tian doctrine concerning " the great mystery of godliness, 
" God manifested in the flesh ;' 5 but perfectly inexplicable 
on any other ground: as even the Rabbinical traditions, and 
•ndeavours to put another construction upon them, most evi- 
dently shew. Here I must cease, not because I have ex- 
hausted the subject; but for fear of exhausting the reader's 

* Prov. viii. 30. t John i. 18. £ Gen. xlviii. 15, 16. §2 Tim. iv. 18. 

fl Ex. iii. 2— 6. xxiii. 20— 22. Josh. v. 13— 15. vi. 1,2. Judg. xiii. 
15—23. f Num. xii. 8. ** John i. 18. 2 Cor. i v. 4. 

Col. i. 15. +t Is.lxiii. 9. H Mai. iii. 1, 



RESTORATION OP ISRAEL. 31 

patience. Lay all these scriptures together; ponder each 
separately ; appreciate the amount of them as collected toge- 
ther into a focus, like the rays of the sun in the burning glass: 
and then ask seriously and impartially, Does the Old Testa- 
ment predict the Messiah, as one, ' the nature of whose person 
* would be formed only like that of another man?' With con- 
fidence, and without fear of being refuted, I answer the ques- 
tion in the negative. 

P. 7. 1. 11. 'Forgiveness of sin.' As this entirely depends 
on the questions under consideration respecting the person of 
the Messiah, it needs not any particular answer. If the Mes- 
siah were predicted as Immanuel, he "has authority to for- 
" give sin." If as a mere man, and 'the nature of his person 
'be formed only like that of another man,' he has no such 
authority. 

P. 7 — 9. 1. 21. 'When is the Messiah to come?' Under 
this head, I shall shall endeavour to give ' scripture-proof/ 
that the Messiah is already come. Mr. C. indeed thinks that 
this must be done from the prophecy of Daniel exclusively, 
if it be done at all; nay, he speaks as if Christians were ready 
to concede this! The prediction in Daniel, indeed, when 
fully and impartially examined, approaches as near to demon- 
stration, as the nature of the case can admit: but before I 
enter on the consideration of it, or of Mr. C.'s remarks on 
it ; I must prepare the way by examining some other prophe- 
cies concerning the Messiah. Jacob, immediately before his 
death, pronounced blessings on his sons, evidently by the 
inspiration of the Holy Spirit. In blessing Judah he says, 
" The sceptre shall not depart from Judah, nor a lawgiver 
" from between his feet, till Shiloh come ; and to him shall 
" the gathering of the people be."* DDH/ signifies, a rod or 
staff, a sceptre, a tribe. When Jacob spoke, his posterity 
was no more divided into tribes, than formed into a kingdom. 

* Gen, xlix. 10. 



32 ANSWER TO THE 

But lie foretold, that the sceptre, or rod of authority, (like the 
rod of Moses,) would devolve on Judah. Accordingly it did 
so, as soon as Israel was numbered and marshalled in the 
wilderness; and the tribe of Judah was the ruling and reigning 
tribe, in general, from that time, till the destruction of Jerusa- 
lem by the Romans. The word cannot here signify tribe: 
for " the tribe shall not depart from Judah," that is, from the 
tribe of Judah, gives no tolerable meaning. It is used for a 
sceptre in two Psalms prophetickof the Messiah;* and in Eze- 
kiel, where it is distinguished from an ordinary rod;+ — and 
by Amos,! — "The sceptre shall not depart." — C A king, who 

* is of Judah, and a legislator, shall not both at the same time 
c depart. The sceptre departed in Zedekiah, but the legis- 
' lator departed not : except when Christ erected his kingdom 
4 over the nations, and took away the authority from the for- 

* mer shepherds.' ' The sceptre shall not be removed from 

* Judah ; (dux, dominus, dominator, rex) a leader, lord, ruler, 
c king, so called, says R. E. because he used to bear a sceptre 
6 in his hand — Kings and the royal authority, according to 
1 the three-fold Targura, and the ancient Hebrew Talmudists, 
6 and many even more modern; so that they are employed in 

* vain, who interpret it otherwise.' (Robertson.) 

" And a lawgiver from between his feet" — pphp Part, 
poheel from ppT\ one decreeing, giving laws.% The word 
occurs in Numbers, and is translated lawgiver. \ In the 
plural it is rendered " governors. ''H " The portion of the 
" lawgiver;"** that is, the portion which Moses, the lawgiver, 
had prophetically assigned Benjamin ; or that which Joshua, 
the governor, afterwards allotted him. "Judah is my law- 

* Ps. ii. 9.— .« A rod," or sceptre, " of iron." xlv. 6. " The sceptre of 
" thy kingdom is a right sceptre." 

+ Ez. xix. 14. " She hath no strong rod, for a sceptre to rule." The 

Hebrew ^Wf^) W2V ty HIDD 

X Am. i. 5. " Him that holdeth the sceptre." ^ Matt, xxiii. 2. 

\\ Num. xxi. 18. H Judg. v. 14. ** Deut. xxxiii. 21. 



RESTORATION OF ISRAEL. 33 

a giver," with evident reference to this text* — * 6 The Lord is 
" our Lawgiver," &c.f I believe, these are the only places, in 
which the word occurs in the Hebrew Bible : and they are 
sufficient to fix its biblical meaning : — viz. One having autho- 
rity to enact laws, or at least to enforce by power, laws al- 
ready enacted — o 'Hy«^£vof (Sept.) 

"Till Shiloh come."—' That the ancient Hebrews by Shiloh 
understood "the Messiah," the threefold Targum teaches, or 
the Chaldee paraphrase of Onkelos, Jonathan, and Jerusalem ; 
in which it is written for Shiloh, King Messias,' (Robertson.) 
1 As all the three Targums agree, and the Talmud in the 
6 title Sanhedrim ; and many other ancient and modern Jews : 
6 I will mention only the words of R. Bechai, who confesses, 
6 that it is right to understand this verse of the Messiah.' (Bp. 
Patrick.) 

Different opinions prevail respecting the derivation and 
meaning of the name : but the Peaceable One, ? the Prince 
* 6 of Peace;" as tranquil, 'and the Author of eternal tranquil- 
'ity;' seems the most obvious. This, however, does not at 
all affect our argument. 

It was then expressly predicted by Jacob, when dying, as 
his words are recorded by Moses, that the Messiah should 
come, while Judah continued in authority; and while the 
Jews, so called from Judah, had power to make laws, or to 
enforce the law of Moses ; and to manage the affairs of their 
nation by a government of their own : but that, afterwards 

i" the gathering of the peoples" (plural) would be to Shiloh; 
or the obedience of the people would be rendered to him. 
It is needless to go through the detail of the history of 
Israel, and of the ruling and legislative authority of Judah, 
previous to the Babylonish captivity. From the accession 
of David to the eve of that event, during almost 500 years, 
tois descendants, from father to son, possessed the kingdom. 

* Psalm lx. 7. cviii. 8. Heb. Isaiah xxxiii. 22. JSfc*. 

F 



34 ANSWER TO THE 

in lineal succession. Then, indeed, " the tabernacle of 
u David" fell into ruins : yet, even during the captivity, some 
authority over the Jews, and their internal affairs, was evi- 
dently vested in the descendants of Josiah : and Zerubbabel, 
under whom the Jews were restored, was of that family. 
The whole nation, however, was from that time called Jews, 
or Judeans : and, though, not wholly independent, they re- 
tained their distinction as a nation, and were generally 
governed by rulers from among themselves, during the con- 
tinuance of the Medo-Persian and Macedonian kings; and 
for some time after the Romans gained the ascendancy. Even 
these conquerors did not deprive Judah of the sceptre and 
lawgiver. King Herod, indeed, was by birth an Edomite; 
but he was a Jew, as proselyted ; the Sanhedrin still possessed 
great authority, with little interference of the Romans, till 
after the birth of Jesus. But soon after, at the death of Arche- 
laus, Judea was reduced to be a Roman province, under 
Roman governors : the authority of the Sanhedrin was also 
greatly limited, and its functions restricted. That court did 
not possess legal authority to enforce their own sentence 
against Jesus; but were constrained to apply to Pilate to 
crucify him : and after a few very short intervals, in which 
they recovered rather more authority, Jerusalem and the 
temple were destroyed; the whole civil and ecclesiastical 
government subverted, and annihilated ; the Jews dispersed as 
wanderers through the nations; and they have continued for 
almost 1750 years, " without a king, and without a prince, 
" and without a sacrifice, &c."*— c They have been for 1745 
' years, more destitute of sceptre, lawgiver, and every kind 
c of legislative and judicial authority, than even during the 
6 Babylonish captivity.' This consideration so perplexed a 
learned Jew, above 700 years ago, that he wrote thus to his 
friend : ' I would fain learn from thee, out of the testimonies 

* Hos. iii. 3, 4. 



RESTORATION OF ISRAEL. 35 

* of the law and the prophets, and other scriptures, why the 

* Jews are thus smitten in this captivity wherein they are; 
' which may be properly called the perpetual anger of 

* God, because it hath no end. For it is now above 1000 
c years since we were carried captive by Titus; and yet our 
6 fathers, who worshipped idols, killed the prophets, and cast 
1 the law behind their back, were only punished with a seventy 
1 years captivity, and then brought home again; but now there 

* is no end of our captivity, nor do the prophets promise 
\ any.'— (Bp. Patrick.) 

Every attempt of the Jews to shew, that they have, or can 
have, a sceptre, or lawgiver, in their present dispersed state, 
only proves, how reluctant they are to believe, that Shiioh is 
come. But he is come; and Jesus is Shiioh: to him has the 
gathering of many peoples been, and soon I trust the Jews 
also will be gathered to him; which "will be as life from the 
u dead," to all the nations of the earth.* 

The word 03^ signifies a rod, and in a very few instances 
it is used for a rod of correction.^ Hence some modern Jews, 
would interpret the prediction thus, < The rod of correction 

* shall not depart from Judah — till Shiioh come.' But where- 
ever the word is thus used, God is indeed supposed to be 
the Agent, and man the instrument; but sin the procuring 
cause. In this place, however, it occurs in a prediction of 
Judah's pre-eminence and long continued prosperity; without 
the least intimation of any thing respecting either sin or cor- 
rection: and its connection with the word lawgiver wholly 
excludes the interpretation, as entirely foreign to the subject. 
Indeed every student of such subjects should remember, that 
it is absurd, to explain a single clause in a sentence, to mean 
what is in all respects unsuitable to the rest of the sentence, 
or of the subject, of which the writer is treating. It is, how- 
ever, evident, that the interpretation is adopted as a sort ot 

* Rom, xi. 15. t Ps. Ixxxix. 32. Lam. iii, 1. 



36 ANSWER TO THE 

forlorn hope, when the Jews are hard pressed with this pro- 
phecy, as to the time of the predicted coming of the Messiah. 

II. The next passage of scripture, which I shall adduce, 
in proof, that the time fixed by the prophets for the coming of 
the Messiah, is past, and has been so for many ages; is taken 
from the prophecy of Haggai — " For thus saith the Lord 
"of hosts; yet once it is a little while, and I will shake the 
u heavens, and the earth, and the sea, and the dry land : and 
" I will shake all nations, and the Desire of all nations shall 
u come ; and I will fill this house with my glory, saith the 
" Lord of hosts. The silver is mine, and the gold is mine, 
4i saith the Lord of hosts. The glory of this latter house 
" shall be greater than that of the former, saith the Lord of 
" hosts; and in this place will I give peace, saith the Lord 
" of hosts."* It is probable, that modern Jews will refuse 
to admit this as a prediction of the Messiah : but, in that 
case, it becomes requisite, that they should explicitly shew 
what events are predicted; and who is marked out by "the 
i; Desire of all nations," rVnftJT Desiderium, res desidera- 
bills , expetibiliS) concupiscibilis.f 6 That which all nations 
4 would desire ;' or, c which would be desirable for all na- 
' tions. 5 The Seed of Abraham, in whom all "the families 
" of the earth shall be blessed." — The noun is singular, but 
the verb is plural, and perhaps the noun also should be 
plural. A plural noun from the same root is used concern- 
ing Daniel; J and rendered, " Thou art greatly beloved;" 
as the Roman emperor was called, Delicice humani generis. 
Some would render it, i the desirable things of all nations.' 
The objections to this interpretation are, the great 'solem- 
; nity of the introduction, (6, 7,) and the impropriety of the 
'language, "shall come;" when it should rather be said, 
" shall be brought." It may well be doubted, whether the 

* Hag. ii. 6—9. Heb. xii. 26—29. + 2 jChron. xxi. 20. Ps. cvi. 24. 

Jer. iii. 19. Heb. + Dan. ix. 23, 



RESTORATION OF ISRAEL; 37 

c second temple could exceed that of Solomon, in the splen- 
£ doujr and costliness of its ornaments. Prideaux values the 
'gold, with which the holy of holies alone was overlaid, at 
' four millions three hundred and twenty thousand pounds 
c sterling. It seems to me, that, supposing the Messiah to be 
' prophesied of, greater precision in the language could not 
4 have been used.' (Bp Newcome.) — Whoever compares the 
sixth chapter of the first of Kings, with even the most splendid 
accounts of the second temple, however " adorned with costly 
"stones and gifts;" must perceive, that the former being over- 
laid, in every part, even the very "floor, with pure gold," 
had a glory, in this respect, which was incomparably be- 
yond that of the second temple, in its highest magnificence. 
So that nothing, but the presence of the Messiah, such a 
Messiah as has already been spoken of under the preceding 
question, could possibly cause the second temple to exceed 
that of Solomon in glory. — Again, when Solomon's temple 
was dedicated, "the Glory of the Lord filled the house:"* 
but nothing of this kind occurred in respect of the second 
temple. By the statement of the Jews themselves, the second 
temple wanted many things, which were the glory of Solo- 
mon's temple; especially the ark of the covenant and the 
mercy-seat : and what occurred during its whole continuance 
to compensate and overbalance these deficiences, except the 
personal presence of Immanuel; "the Effulgency of Jeho- 
" vah's glory, and the express Image of his person ?" 

In this event, in this peculiar honour and distinction, 
" the glory of the latter house was greater than that of the 
"former;'' and from Jerusalem, from that time, Jehovah 
gave peace, spiritual and eternal peace, to all of every nation, 
who believed in " the Prince of Peace," and embraced " the 
" gospel of peace." 

It was, then, predicted, that the Messiah should come, during 

* 2 Chron. vii. 1,2. 



36 ANSWER TO THE 

(he continuance of the second temple : but that temple has 
been destroyed above 1740 years; therefore the Messiah is 
come; and Jesus of Nazareth is the Messiah, for he has no 
competitor. 

III. In coincidence with Haggai, Malachi, the last of the 
Old Testament prophets, in the name of Jehovah, uses these 
words: li Behold I will send my messenger; and he shall 
u prepare my way before me : and the Lord, whom ye seek, 
ci shall suddenly come to his temple, even the Messenger," 
(or Angel,) " of the covenant, whom ye delight in. — Behold 
" he shall come, saith the Lord of hosts. But who may 
"abide the day of his coming?"* Can any man reasonably 
doubt, whether the messenger here spoken of, as sent " to pre- 
"pare the way of the Lord," be the same, who is afterwards 
foretold under the name of Elijah ?t When this herald had 
" prepared the way, the Lord, whom the Jews sought, would 
" suddenly come to his temple." Who is this " Lord, who 
" would come," not to the temple of another, not to the 
temple of Jehovah, but to his own temple? Who is He, 
that is also " the Messenger of the covenant," as sent by 
another, for a special purpose? Who is he, in whom the 
Jews, in prospect " delighted," yet whose coming they could 
not " abide ?" Whom did the Jews expect at that time ? Whom 
have they ever since been seeking ? Is not this the long-ex- 
pected and desired Messiah ? Beyond all doubt, he is meant : 
yet lie must come, while the temple stood ; and that temple 
has been destroyed for above 1740 years! ' The person whose 
c coming is so solemnly proclaimed, is described by the name 
of the Lord, plKH, the same whom David called his Lord,J 
'("01$) and he is the Lord of the temple, where he will 
1 make his appearance.' — c He shall choose this place to pub- 
' lish his doctrine, and to do many of his miracles.' (Lowtk.) 

* Mai. iii. l, 2. t Mai. iv. 5. Isaiah xl. 3, 4. Mark ix. 13. 

Lukei. 15—17. 76. + Psalm ex. i. 



RESTORATION OF ISRAEL. 39 

And also, to exercise his authority, and manifest his glory. I! 
This is no obscure prophecy : the outline is marked, and 
clear, and strong ; and with that alone, in this place, we are 
concerned. The time fixed for its accomplishment has long 
since elapsed : so that either it has already been fulfilled, or it 
has failed of accomplishment. But if it was not fulfilled in 
our Lord and Saviour Jesus Christ, when and how has it 
received its completion? Till this is shewn; we must con- 
clude, with unhesitating confidence, that the Messiah was 
predicted as coming, while the temple at Jerusalem was in 
existence ; and that Jesus of Nazareth is He. 

Grounded on these, and similar predictions, it is well 
known, that in all the eastern regions an expectation pre- 
vailed of some extraordinary person, who was about to arise, 
and obtain dominion over the nations. c Percrebuerat Oriente 
6 tolo vetus et constans opinio, esse in fatis ut eo tempore 

* Judea profecti rerum potirentur. — An ancient and constant 
6 opinion had been spread abroad through all the east, that it 

* was in the fates, that persons coming at that time out of 
c Judea, should obtain the dominion.' (Suetonius) 6 Pluribus 
1 persuasio inerat, antiquis sacerdotum Uteris contineri, eo ipso 
6 tempore fore, ut valesceret oriens, profectique Judea rerum 
'potirentur, — A persuasion was in most men, of its beino- 
c contained in the ancient writings of the priests, that at that 
6 very time, it would be, that the east would become strong, 

* and that persons coming out of Judea, would obtain the 

* dominion.' ( Tacitus.) It seems, that Vespasian, the Roman 
general in the east, who exercised authority in Judea, availed 
himself of this opinion, in his successful attempt to mount the 
imperial throne.— The expected Messiah, at that very time, 
was to the Jews o' e^o^vo*, " He who cometh;" and the false 
Christs, or Messiahs, who began to arise about the same time, 
one after another, furnish a clear proof, that, according to the 
computation of the ancient Jews, the predicted time for the 

* Matt. xxi. 12—15. Johnii. 14—21. 



40 ANSWER TO THE 

appearing of the Messiah was arrived. The flatterers of 
Herod the Tetrarch are said to have considered him as the 
Messiah, and, as some suppose, they were on that account 
called Herodians.— Virgil has his Pollio, taken from the Syb- 
illine books, which were manifestly derived from the pro- 
phecies of scripture concerning the Messiah; and all was 
either i silent expectation,' or turbulent expectation, from a 
short time before the days of Jesus, to the destruction of 
Jerusalem by the Romans. — Yet after so many revolving cen- 
turies, no Messiah appears, unless Jesus was He ! Various 
have been the devices of the Jews, to account for this 
delay; which only shews the perplexity to which it reduces 
them. Mr. C. says, that c the end of any thing may be 
shortened. 1 (P. 48. 1. 17.) Some have thought that it might 
also be lengthened, and that 1800 years of delay, have 
been appointed, as the punishment of their sins. But where 
do we find in scripture, that God either lengthens, or shortens, 
the term expressly marked out in any prediction ? The 
deluge came, to a day, at the time previously appointed: 
Israel was rescued from Egypt on the very day before 
revealed to Abraham : and, the predicted seventy years of 
he Babylonish captivity being finished, the Jews were liber- 
ated and restored by the decree of Cyrus. All such evasions, 
therefore, are wholly inadmissible. 

Mr. C. has repeatedly said, that Daniel's prophecy of 
seventy weeks, c is that which we rely on ;' and that { we have 
c nothing else upon which we can rely.' But in fact, 1 think 
it has been fully proved from the Old Testament, that the 
time fixed in prophecy for the coming of the Messiah has 
long since elapsed : and that the point is incontrovertible, 
apart from the existence of that prophecy. I must not, how- 
ever, close this part of our subject, without calling the reader's 
attention to it : though the nature of this publication excludes 
that adequate consideration of it, which is requisite, in order 



RESTORATION OF ISRAEL. 41 

to give the demonstration, contained in it, the full prominency, 
to which it is entitled. 

The solemn introduction to this extraordinary prediction, 
consisting of Daniel's fasting, and most fervent prayer for 
his people ; and the Lord's sending to him the angel Gabriel, 
to assure him that his prayer was heard ; and that he was 
"greatly beloved;" with the design, on which Gabriel came, 
to cause him to " understand the matter and consider the 
" vision;" all these things, I say, combine to shew, that 
events of no ordinary importance were about to be revealed. 

The general term of seventy weeks is dated in Daniel, not 
from the destruction of the first temple, as Mr. C. repeatedly 
states; (P. 65. 1. 21—23. p. 66. 1. 3, 4 ;) but "from the going 
" forth of the commandment to restore and to build Jeru- 
" salem." This should be particularly noticed : and it hence 
becomes needful to enquire, What decree, or commandment, 
noticed in scripture, is that referred to, in the prophecy? for 
they were all future when Gabriel spoke to Daniel. The decree 
of Cyrus related merely to the rebuilding of the temple.* That 
of Darius only confirmed and explained that decreet The 
commission given by Artaxerxes to Ezra did not indeed 
directly contain any thing about restoring and building Jeru- 
salem. J But the commission granted to Nehemiah, in the 
twentieth year of Artaxerxes, was expressly " a command- 
" ment to restore and to build Jerusalem :" so he understood 
it ; and accordingly he rebuilded the walls, and provided for 
the fortification and replenishing of the city, and defending 
it against invaders, with the greatest earnestness ; not at all 
intimidated by the reports which were spread concerning his 
designs.^ These considerations induced some learned men to 
date the seventy weeks, from Artaxerxes's commission to 
Nehemiah; but the chronology does not easily admit of it. 

* Ezra i, i— 4. f Ezra vi. 

t Ezra vii. ^ Neh. ii. iv. vi. 



42 ANSWER TO THE 

The commission indeed to Ezra was not explicit about the 
rebuilding of the city, and its walls : yet the expressions 
used in Daniel may be understood figuratively, and include 
the re-settling of the whole estate of J he Jews, civil and eccle- 
siastical, which was begun by Ezra, and carried on and 
completed by Nehemiah. It is, therefore, at present, the 
general opinion of learned men; that the decree spoken of 
to Daniel by Gabriel, is, that granted by Artaxerxes to 
Ezra, in the seventh year of his reign. This commission to 
Ezra, whence the seventy weeks should be dated, was granted 
about four hundred and fifty-seven years before the Christian 
iEra. The " seventy weeks," are divided into three parts: 
* seven weeks," " sixty-two weeks," and " one week." The 
first seven weeks, or forty-nine years, are generally allotted 
for the execution of the decree " to restore and to build 
"Jerusalem:" and in about that time, the walls and fortifi- 
cations of Jerusalem were completed ; her streets and houses 
rebuilded; and the city replenished with inhabitants, as in 
ancient times. This leads us to four hundred and eight years 
before the Christian JEra. ; but this iEra commences, as it is 
generally agreed, four years after the birth of Jesus. — a Sixty- 
u two weeks," from this time, brings the calculation, to 
A. D. 26, or the thirtieth year of our Lord's age. It is im- 
material in this argument, whether the words, u the street 
" shall be built again, and the wall, even in troublous times," 
be connected with the " seven weeks," during which that 
work was performed; or with the " sixty-two weeks," during 
which Jerusalem, amidst turbulent times, and various revo- 
lutions, continued a fortified city, previously to the entrance 
of our Lord on his publick ministry; which seems to have 
taken place, exactly at the end of the sixty-two weeks, when 
he was thirty years of age.* Minute exactness is not requisite 
in such computations, and learned men, who agree in the 

* Luke iii. 23. 



RESTORATION OF ISRAEL. 43 

grand outline, vary a little in subordinate matters ; but this 
was at least nearly the case. The continuance of our Lord's 
ministry, till his crucifixion, is likewise differently computed: 
but, on every computation, he was crucified, during the con- 
tinuance of the " last week," and after the end of the " sixty 
" and two weeks."— The longer the part of the time is, which 
we allot to his ministry; the less remains, for those events 
which took place soon after his resurrection. Some compute, 
that he expired on the cross, in the last year of the seventy 
weeks ; and some, that it was in the middle of the seventieth 
week; induced by the clause u in the midst of the week, he 
'* shall cause the sacrifice and oblation to cease :" but whether 
this, " He shall confirm the covenant with many for one 
" week," be understood of the term of John Baptist's mi- 
nistry, and afterwards of our Lord's till his death : or 
whether it take in the first successes of the gospel, after his 
resurrection, we come nearly to the same point: and as near, 
as the purposed obscurity of prediction, previously to its com- 
pletion, allows us to expect. 

Mr. C. indeed thinks, and probably the Jews in general 
think, it incumbent on us to shew, that the seventy weeks 
reached to the destruction of Jerusalem and the temple; be- 
cause in fact the oblation did not cease till that catastrophe : 
and then indeed we might be reduced to some expedient simi- 
lar to the i shortening the end of a thing;' but we are under 
no necessity of having recourse to so desperate a measure. If 
Jesus be the Messiah, (and if this prophecy relate to the 
Messiah, that question is decided,) then our interpretation 
of its language must be taken from Christianity. Now Chris- 
tians consider, and must consider, all the typical sacrifices 
and oblations as virtually abolished, when the one great 
Sacrifice for sin had been offered. They might be tolerated, 
and attended on by Jewish converts to Christianity, as a 
matter of expediency, and till they better understood thtir 



44 ANSWER TO THE 

Christian liberty : but they ceased to be " shadows of good 
*? things to come," instituted acts of worship, and '* means of 
6 grace.' Commemoration immediately succeeded to prefigu- 
ration : Christian ordinances to Jewish : and from the time, 
when Jesus expired on the cross, " when the veil of the temple 
"was rent from the top to the bottom," the dispensation of 
the Messiah superseded that of Moses. Sacrifice and oblation 
ceased, as required or accepted by God, from those who 
neglected the salvation of Christ, and the whole became as a 
cancelled bond.* 

This was not, indeed, fully understood, for some time, even 
by the first preachers of Christianity ; and if we adopt the 
opinion of those, who compute that the last week of the 
seventy reached till two or three years after the death of Jesus : 
till his gospel had been fully offered to the Jews as a nation, 
and rejected by them; or till the gentiles began to be admitted 
into the Christian church ; our general conclusion will not 
be, in the least, affected. From this period, according to 
Christianity, the Jews, as such, ceased to be the people of 
God, who now " called his people by another name."+ The 
nation was, from that time, left in the condition of a con- 
demned criminal; yet " the long-suffering of God waited, as 
" in the days of Noah," that individuals " might save them- 
" selves from that untoward generation." Of this long-suf- 
fering many tens and hundreds of thousands availed themselves: 
but when the time predicted by our Lord arrived, before that 
" generation had passed away," the term of God's long-suf- 
fering being expired, he fulfilled the rest of Daniel's prophecy. 
" And the people of the prince, that shall come, shall destroy 
" the city and the sanctuary ; and the end thereof shall be 
" with a flood ; and to the end of the war desolations are 
"determined." — "The overspreading of abomination shall 
" make it desolate, even until the consummation, and that 

* Col. ii. 14. + Isaiah Ixv. 15. Acts xi. 26. 



RESTORATION OP ISRAEL. 45 

" determined shall be poured upon the desolate.'' Then the 
virtual abolition of the sacrifice and oblation became actual ; 
yea, the observance of the law of sacrifices became imprac- 
ticable, as it has now been for above 1700 years. But no date 
is in the prophecy explicitly fixed to any event subsequent to 
Messiah's death, and the confirming of his covenant with 
many. 

It would be wholly unsuitable to the object of this publi- 
cation, to enter, critically and fully, into the expressions used 
by the angel Gabriel, in the twenty-fourth verse.* Perhaps 
to " finish the transgression," means, the commission of that 
crime by the Jewish nation, as the counsel of their rulers, 
scribes and priests, adopted by the people, (when demand- 
ing the crucifixion of Jesus, they exclaimed, " His blood be 
" on us and on our children;!) by which the measure of their 
guilt was filled up : for the original word is not used by 
Moses for any of the legal sacrifices. " To make an end of 
" sin," or sin-offering, (as the word is often used) evidently 
means, to abrogate the laws of sin-offerings. " To make 
" reconciliation for iniquity, and bring in everlasting righte- 
" ousness," can mean nothing less, than to offer that "atone- 
ment, and finish that righteousness; by which all the people 
of the Messiah should be pardoned, reconciled to God, jus- 
tified, made holy, and eternally saved. "To seal up the 
"vision and prophecy, 5 ' or "the Prophet," means, to fulfil, 
and seal as accomplished, all the visions and predictions of 
the prophets concerning the Messiah, and to seal him as the 
Prophet of the new dispensation; "For him hath God the 
" Father sealed.":); " And to anoint the most holy,'' either 
the ' Holy One of God,' or the true holy of holies; of which 
that of the tabernacle, consecrated by anointing, was a type 

* Mr. C. in quoting Daniel's prophecy, has -wholly omitted three out 
of the five verses of which it consists. 

+ Matt, xxvii. 25. % John vi. 27. 



46 ANSWER TO THE 

and shadow.* It is not material to our argument, whether 
the very best interpretation of each clause is here adopted, or 
not ; and I am very willing that others should interpret some 
ef them differently. But, however interpreted, they must all 
have had their fulfilment in the Messiah here predicted ; for 
the time has long since expired : as also must the clause^ 
" He shall confirm the covenant with many for oue week," 
" and he 6hall cause the sacrifice and oblation to cease." 
Mr. C. stops in his quotation at the end of the 26th verse; 
but the reader's attention must be called to the concluding 
verse: " And he shall confirm the covenant with many for 
iQ one week : and in the midst of the week, he shall cause 
" the oblation to cease, and for the overspreading of abomi- 
" nations, be shall make it desolate, even until the consum- 
" mation, and that determined shall be poured upon the 
" desolate."t It is obvious to consider " Messiah the Prince,'' 
as the person spoken of, who would do all these things. 
Jehovah is not mentioned; and it is not easy to conceive 
in what sense the Roman emperor, of whom some would in- 
terpret it, could be said " to confirm the covenant with many 
" for one week." But I here only draw the reader's atten- 
tion to the language : the prophecy will come before us, on 
other topicks, when some of the expressions will be more 
fully considered. At present we must keep to the main ar- 
gument; namely, to prove that the Messiah was to come, 
before the destruction of the second temple. 

Is then the Messiah, predicted by all the prophets, here 
intended, or is some other person ? The words, u Messiah 
u the Prince," are in fact more explicit, than those used 
in any other part of Scripture. Nothing can be more natural 
and easy, than the application of every clause to Jesus 
Christ, according to the New Testament : but if a Jew, (as 
he must, continuing a Jew,) reject this application ; let him 

* Ex. xxx. 23—26. xl, 9. H«b. ix. 22—25. t Dan. ix. 27. 



RESTORATION OF ISRAEL. 47 

shew in whom not only one or two clauses may seem to have 
been fulfilled; but in whom, and in what events, each part 
and expression of the prophecy, without exception, received 
its accomplishment. 

We may now close this part of the argument, by briefly 
adverting to what Mr. C. has advanced against the Christian 
interpretation. (P. 7. 1.21.) That which relates to the seventy 
weeks, and the time when Messiah should be cut off, has been 
fully considered. Jesus was crucified at the time predicted, 
and the several consequences followed, as foretold by the 
prophet. 

P. 8. 1. 19. Not one of the apostles, ° c. The apostles 
adduced those parts of the Old Testament, which their argu- 
ment required: but they never professed to bring forward 
every prediction of the Messiah contained in it. Several, even 
of those which the Jews allow to have been spoken of the 
Messiah, are not quoted: so that their silence is no proof 
that 'they could not have thought of such a thing.' But 
there might be special reasons for their conduct as to this 
prophecy. Nothing so irritated the minds of the Jews, in 
those days, as the declaration, that the temple would be de- 
stroyed, and its worship terminated, according to the predic- 
tions of the crucified Jesus.* No prophecy so clearly pre- 
dicted these events, and so connected them with the "Messiah, 
u - the Prince, being cut off," as this of Daniel: the apostles 
could alledge and expound prophecies in abundance to prove 
their point without it : it was their object to convince, not to 
exasperate; and most of the New Testament was written 
before the destruction of Jerusalem. This prophecy is how- 
ever referred to in the gospels ;+ and it must be included in 
those prophecies, which Mr. C. afterwards mentions, as proofs 

* Acts vi. 13, 14. xxi. 28. 
t Conop. Dan. ix. 27, with Matt. x*iv. 15. Mark xiil 14. Luke xxi. 20. 



48 ANSWER TO THE 

that Jesus was not a prophet, but only repeated the prophe- 
cies of the Old Testament. (P. 67, 68.) 

P. 8. 1. 24. We ready fyc. Whatever objection a Christian 
may have to the criticism of this passage, he can have none 
to the conclusion deduced ; ' Messiah, which means the king, 
6 " shall be cut off," bat not to him, ^ ]W ; that is, he 
6 shall have no successor.' For the Messiah, when "cut off 
"out of the land of the living;" when Jehovah made his 
soul an "offering for sin," yea, "because he poured out his 
" soul unto death ; saw his seed, and prolonged his days, 
" and the pleasure of the Lord prospered in his hands."* 
Thus Jesus arose from the dead, ascended into heaven, reigns 
over all worlds, ' ' has no successor ;' but " must reign till all 
"enemies be put under his feet."+ I do not think this the 
meaning of the clause; but, waving this, on Mr. C.'s inter- 
pretation, it clearly marks Jesus as the promised Messiah: — 
'*■ By which is pointed out, that there shall be no more kingly 
4 power in the Jewish nation.' — " The sceptre was departed 
"from Judah, and a lawgiver from between his feet; Shiloh 
" was come, and to him," ever since, " the. gathering of the 
" peoples has been/' 

P. 8. 1. 32. < This Messiah,' &c. < Agrippa was of the 
c stock of Abraham, and king over Israel.' (P. 9. 1. 5.) — King 
Agrippa was a descendant of Herod, who was of i the stock 
( of Edom,' but a proselyte to Judaism. At the death of 
his father Herod, % Judea became again a Roman province; 
but, after some years, the Emperor Claudius made Agrippa 
king of Chalcis; and afterwards gave him the tetrarchies of 
Philip and Lysanias; namely, Ituraea, Trachonitis, and 
Abilene: all these regions were without the boundaries of 
the promised land. But Nero, along with some towns in 
Peraea, gave him part of Galilee. Agrippa also possessed 
some authority, as deputy of the Roman emperors, over the 

* Is. liii. 8. 10. 12. t 1 Cor. xv. 25. % Acts xii. 23. 



RESTORATION OF ISRAEL. 49 

treasury of the temple, and the succession of the high priest- 
hood : and he seems to have used this authority, in deposing 
and advancing the high priests, without regard to the law of 
God. — But Felix, and Festus, and other Roman governors, 
exercised the whole civil authority in Judea all the while. 
In what sense then was Agrippa, " of the stock of Abraham, 
" and king over Israel?" How could he be called "Messiah 
" the Prince," by way of emphasis and distinction ? Or how 
can the several parts of the prophecy be applied to him ? 

My scanty library does not give me the means of ascer- 
taining, in what manner Agrippa was cut off; it seems from 
Josephus, that he was connected with the Romans and with 
their armies, in the beginning of that war, which ended in the 
destruction of Jerusalem; but afterwards we read nothing con- 
cerning him. As to * his son Monves,' I own I never before 
read his name. I cannot find it in the Roman historians, or 
in Josephus. I suspect, from the formation of the word, that 
it is taken from the Rabbinical writers ; and I should be glad 
to be informed, on what authority this part of the narrative 
rests. It is clear, however, that both the death of Agrippa, 
and every thing relating to his son Monves, are almost over- 
looked by historians. If it had not been for Josephus, and 
for the writer of the Acts of the apostles, even king Agrippa 
would scarcely have been known to posterity. And can it be 
conceived, that such an obscure, petty, dependent prince, 
ruling by the courtesy of the emperors over a part of Gali- 
lee, and some adjacent regions inhabited by gentiles, (while 
Judea was ruled by Roman governors,) was " Messiah the 
Prince;" and that his obscure death, and that of his son, were 
the events intended by the Holy Spirit, in this prophecy, 
which was introduced with such solemnity, and concludes 
with such awful denunciations of judgments on the Jews? 
It does not even appear, that the slaughter of Agrippa had 
any political connection with these judgments : and being the 



50 ' ANSWER TO THE 

act of the Romans, could not be the deserving cause of them, 
before God. 

Indeed, this (as far as I can learn) new interpretation, is 
a confession of the insuperable difficulties, to which Daniel's 
prophecy reduces all those, who refuse to own Jesus, as 
Messiah the Pjiince. 

P. 9. 1. 7. Thus far, #c. It is not difficult or uncommon 
for men to boast of victories* which they have not obtained ; 
and with such evident complacency, as shews that they 
really think they have obtained them. 

L. 9. The coming of the Messiah, #c. Mr. C. has, how- 
ever, bestowed considerable pains in the subsequent pages, 
to ascertain this unknown mystery. In fact, scarcely any 
predictions in the scripture are so clearly dated, as those 
which relate to the coming of the Messiah. This has already 
been shewn. The reader must judge in what way the two 
texts, adduced in proof cf this assertion, bear at all on the 
subject. In the first, (1. 12.) the Messiah returning from the 
slaughter of his enemies, represented by Edom, says, "for 
<c the day of vengeance is in my heart, and the year of my 
" redeemed is come." He had had it long at heart to exe- 
cute vengeance on his enemies, and to rescue his people, 
and the fixed time was at length arrived. Nothing is said 
of the coming of the Messiah, but of his victory over his 
enemies. Whatever God determines, whether revealed or 
concealed, is " in his heart :" and the time being come im- 
plies that it was no longer concealed.* In the second, (1. 15,) 
Daniel was Q longing to know,' not ' the coming of the Mes- 
c siah,' as Mr. C. asserts, (1. 25,) of whom no mention is 
made ; but when God " should have accomplished to scatter 
"the power of the holy people ;"t that is, the time of the 
gathering of Israel from their dispersions, their conversion 
to Christ, their restoration, and the final triumphs of the 

* Is. lxiii. 1—6, t Dan, xii. 7, 8, 



RESTORATION OF ISRAEL. 51 

gospel : and even of these events, the prophet had received 
such clear revelations, as have been a clue aad guide to the 
expositors of prophecy, in every subsequent age; though they 
could not fully understand every thing respecting it. 

P. 9. 1.28. 'The Messiah is not yet come. We must 
look, fyc? This whole passage (P. 9 — 11,) is a mixture of 
scriptural truth ; of human traditions, which are not entitled 
to the least credit; and of inaccuracies of little consequence. 

P. 10. 1. i. 6 The third, #c.'—The kingdom of the Messiah 
is afterwards stated to be < absolutely earthly,' (P. 36—39,) and 
is such a kingdom, perfect, and to c endure for evermore V 

L. 19. 'Angels could give no names, fyc Angels did not 
give names to the animals, for they were not directed to do 
it : but we have no reason to conclude from any thing re- 
vealed in the Old Testament, that man was ever superior to 
angels, or equal to them : man also was created with a mate- 
rial body, angels are immaterial spirits. Our main argument, 
however, is no ways affected by the opinion. — Again, we 
are not informed what Satan was when God created Adam : 
we only know, that, concealed in the serpent, he tempted and 
ruined our first parents, and all their posterity in them. 

P. 10. last line, 11, first line. ' Six thousand years, — but 
c no longer.' — Mr. C. has then discovered 6 the unknown mys- 
tery:' for 'this last period will commence with the coming of 
' the Messiah.' (P. 9.) He will then come exactly at the end 
of the six thousand years from the creation: and it is not 
difficult to compute those years, principally from the Old Tes- 
tament. The present is about 5818; and one hundred and 
eighty-two years, or about that time, will complete the six 
thousand years. Six thousand years, however, from the crea- 
tion, either as the time of the coming of the Messiah, or 
to the millennium, is no where stated in scripture : yet 
many Christians have conjectured, that the millennium will 
begin at the end of six thousand years; and argued for it 



52 ANSWER TO THE 

with considerable plausibility. — But this has not the least rela- 
tion to the coming of the Messiah; and is no more than a 
remote consequence of that event. 

P. II. 1. 7. ' Of what use, fyc.?' — It must appear to every 
real Christian, that the coming of a Messiah, to establish an 
' absolutely earthly kingdom,' can never be of much use to 
sinful dying men; but as Mr. C. repeats this question after- 
wards, I shall endeavour, once for all, to give it a distinct 
answer. Corruption admits of degrees; and it might be of 
some use for the Messiah to come, even if only to render the 
world far less corrupt than it otherwise would have been. 

P. 11. 1. 32. 'The new world will commence,' Sfc. It 
will commence at the end of 6000 years from the creation, 
and with the coming of the Messiah! On this ground, the 
time of the Messiah's coming, so far from being unknown, 
never 'told to any of the prophets,' 'never revealed;' (P. 9.) 
is known beforehand with an unexampled certainty and 
exactness. 

L. 16. 'Above the angelsS — Some Christians have collected 
an opinion of this kind, from the relation in which the re- 
deemed stand to Immanuel, and from the Revelation of St. 
John ;* but not a hint of the kind is given in the Old Tes- 
tament. — It does not appear, how this most exalted view of 
' the new world under the Messiah,' can consist with his king- 
dom 'being absolutely earthly,' or with the view given in 
the subsequent pages, of the state of the gentiles, (that is, of 
an immense majority of the inhabitants of the earth,) under 
the reign of Messiah. 

P. 11. 1. 22. 'The Messiah is not yet come. We 
are assured, fyc* Isaiah in the text referred to, says, "The 
"Redeemer shall come to Zion; and unto them that turn 
" from transgression in Jacob, saith the Lord. As for me, 
" this is my covenant with them, saith the Lord, &c." With 

* Rev. iv. 4. v. 9-14. 



RESTORATION OF ISRAEL, 53 

whom? Not "with Israel, as a nation, but u with them that 
turn from transgression in Jacob." — But how will it be with 
those, who "do not turn from transgression in Jacob?" Let 
us, however, hear in what way the apostle quotes it from the 
Septuagint : " There shall come out of Zion, the Deliverer, 
" and shall turn away ungodliness from Jacob ; for this is 
" my covenant with them, when I shall take away their 
iC sins."* When the Deliverer, or Redeemer, shall turn 
away ungodliness from Jacob; then he will "take away their 
" sins,'' by forgiveness, confirm his covenant with them, and 
so all Israel " shall be saved." But till ungodliness is taken 
away, this will not be the case.- Thus, in coincidence with 
all the prophecies of Israel's restoration, that event is con- 
nected with their conversion from sin and ungodliness; not 
with the coming of the Messiah, which is not once mentioned, 
in connection with their restoration.t The subject on which 
the apostle was discoursing, shewed, that he had in prospect, 
Israel's receiving Jesus as their Messiah and Saviour : indeed, 
not the coming of the Messiah, but believing in him, is 
effectual for the blotting out of sin, either of Jew or Gentile : 
and how can the author persuade himself, or hope to persuade 
others, that the apostle meant by one line in a quotation, to 
contradict and disprove that fact, which he spent and ended 
his life, in unremitted labours and sufferings, to render uni- 
versally credited, viz. that the Messiah was come, and that 
Jesus the Nazarene was the Messiah ? Or how does all this 
accord with Mr. C.'s opinion, concerning the absolutely earth- 
ly kingdom of the Messiah, and that the Messiah will not 
forgive sins ? (See, on 7.) 

P. 12. 1.4. 'That the Messiah, &c.' There is not one 
word in the quotation from Leviticus, or in the whole passage, 

* Is. lix. 20, 21. Rom. xi. 26, 27. 
+ Lev. xxvi. 41, 42. Deut. iv. 29, 30. xxx. 1— -10. Jer. xxxii. 39—41. 
Ez. xi. 17—20. xxxvi. 24—28. xxxvii. 23—28. Hos. iii. 4, $. xiv. 1—8. 
Zech.xii. 10—12. 



54 ANSWER TO THE 

concerning the Messiah ; so that nothing can be inferred from it 
respecting his coming. The crisis in the condition of Israel, 
is never stated to be " the coming of the Messiah;" but " their 
" uncircumcised hearts being humbled f which implies their 
repentance and conversion, and their receiving in humble faith 
that Saviour, whom they have pierced. Could Christians pro- 
duce no better proof, that the Messiah is come, than Mr. C. 
does that he is not come, their cause would be hopeless. 

L. 18. * Hear you may learn, fyc. y Whence may we learn 
these things ? Not a word is said either about the first or the 
second temple, or even the tabernacle, or the coming of the 
Messiah, in any of the texts referred to. I suppose the word 
often referred to ( D^^pP ) in our version rendered 
€i sanctuaries," by Mr. C. translated temples, contains the 
argument ; but it is used in the plural, when only one temple 
could be meant, if at all included;* of the sanctuaries of 
Tyre;+ of the idol temples of the kingdom of Israel;^: and 
in a variety of other senses. — Nothing therefore can be in- 
ferred from this single word. In fact, if the two temples 
exclusively had been meant, the dual number would most 
properly have been used. 

Israel may "pine away in their iniquities," as well for 
the guilt of " crucifying afresh" from age to age, the promised 
Messiah, . by impenitent unbelief and determined opposition, 
as for any other of their national sins : and, as the nation has 
not during many ages been guilty of gross idolatry, this 
seems an obvious reason of their long-continued abject situa- 
tion. If this be the case, welcoming in penitent faith this 
long-rejected Saviour, must be the introduction to their res- 
toration. — And if this be not the guilt, for which God so 
permanently contends with them, (as I am most fully con- 
vinced it is,) let them assign a more adequate and satisfac- 

* Ps. lxxiii. 17. Ez. xxi. 2. Heb. 
t Ez.xxviii. 18. Heb. % Am. vii. 9. Heb. 



RESTORATION OF ISRAEL. 55 

tory reason, for the unprecedented dealings of the Lord with 
their favoured nation, for above seventeen hundred years. 

P. 12. 1. 23. < The first covenant, #c.' How does this 
agree with the words of the prophets?* 'The first covenant.* 
however, was not that made at Mount Sinai, but that made with 
Abraham, " which the law which was four hundred and thirty 
" years after could not disannul."t Mr. C. has indeed quoted 
the forty-fifth verse, which seems to refer to the Sinai-cove- 
nant ;|| but he has omitted several preceding verses, which 
should not be unnoticed. "If they shall confess their iniquity. 
" and the iniquity of their fathers, with their trespass which 
" they have trespassed against me, and that also they have 
" walked contrary unto me; and that I have walked contrary 
" unto them, and have brought them into the land of their 
" enemies ; if then their uncircumcised hearts be humbled, 
" and they then accept of the punishment of their iniquity : 
" then will I remember my covenant with Jacob, and also 
" my covenant with Isaac, and also my covenant with Abra* 
u ham will I remember, and I will remember the land.'"J — . 
' Christ could not be the Messiah: 1 — that is, 'The anointed 
'could not be the anointed!' 

P. 12. last line. * How came the prophet to take notice of 
' Edom ?' Answer, — The Edomites hated Israel, and exulted 
over the desolations of Jerusalem, and the miseries of the 
Jews, with mingled cruelty and scorn. § It was, therefore, 
natural for Jeremiah, when mourning over these desolations 
and miseries, to think of the Edomites: and it pleased God 
to employ him to foretel, that judgment from the wrath of 
God, would ere long overtake these insulting foes, and that 
the Jews would soon return from captivity, and be reinstated 
in prosperity. Edom is indeed sometimes used, as a general 

* Jer. xxxi. 31 — 34. Ez. xvi. 62. 

t Gal. iii. 15 — 29. || Lev. xxvi. 45. J Lev. xxvi. 40*— 42. 

^ Ps. cxxxvii. 7. Jer. xlix. 7—22. Ez. xxv. 8—14 . xxkt. 
Am. i. 11,12. Obad. 1— 16. . 



56 ANSWER TO THE 

name, for the enemies of God's people : but whether it be in 
this place or not; it is certain, that not one word occurs in 
it concerning the Messiah, or the time of his coming. It is 
also obvious to remark, that if Edom be the general name of 
the enemies of the people of God, of whatever nation; Israel 
also is the general name of God's people, though of other 
nations. Mr, C. I suppose, considers Edom as the proper 
title of the Roman empire, in every form. If I misunder- 
stand him, he must set me right. But, however this may be, 
or whether his reasonings concerning Israel remaining a pri- 
soner, 'so long as Edom is master,' be logical and well- 
grounded or not; it is manifest, that a portion of scripture 
in which the Messiah is not hinted at, can prove nothing 
either way, concerning the time of his coming; except to 
those, who have unscripturally associated the ideas of his 
coming with f the restoration of Israel :' and as fact proves 
that Israel is not restored, no further proof can be requisite 
to such persons: but * an honest man,' (P. 13. I. 26.) having 
well considered this argument, may think with me, that it 
has no relation at all to the present argument. 

P. 13. last line but one. c Five hundred years before Christ: 
The Lamentations were written after the destruction of the 
first temple; the second was not destroyed till above seventy 
years after the birth of Jesus; yet Mr. C. in other places 
computes that no more than 490 years occurred between the 
one and the other ! (P. 65, 66.) 

P. 13. last line. c He could do no good to Israel.' Jesus 
did good to many tens of thousands of Jews, personally and 
by his apostles : but what physician can do good to an ob- 
stinate patient, who not only rejects his advice and his medi- 
cines, but also — Fit pugil, et medicum urget? — Becomes a 
pugilist , and fights his physician $ 

P. 14. 1. 11. * Proof from the gospel. &c.' This is 
a vain attempt to make the gospel destructive of itself. It 



RESTORATION OF ISRAEL. 57 

would be indeed most wonderful, if Jesus, who before Caia- 
phas and Pontius Pilate avowed himself the Messiah, and who 
was crucified for that avowal, should be found just before 
to testify that he was not the Messiah ! (1. 24.) But this is 
not the only instance, in which our Lord is introduced, as 
renouncing the claims, which he was crucified for advancing. 
Mr. C. has it fully settled in his own mind, that the coming 
of the Messiah, and the restoration of Israel, must occur at 
the same time: and thus he is every where led to assume as 
self-evident, the very point which he ought to prove, 

Our Lord's claim to be a Prophet will come under consi- 
deration in another place. At present the expression, " until 
" the times of the Gentiles be fulfilled," may require a brief 
consideration. 

What then are we to understand by "the times 
"of the Gentiles?" Considerable weight is laid on these 
words; and Mr. C. takes for granted that they mean, * until 
5 the measure of the iniquities of the Gentiles shall be full :' 
(1. 28—31.) but they appear to me to admit of a very different 
interpretation. — A^i. tt^wSwi xxipoi eSvuv; "Until the times of 
"the nations shall be accomplished," or, "shall have been 
" fulfilled." No expression, at all resembling this, occurs in 
the Old Testament ; or even in the New, except that of the 
apostle, in the Epistle to the Romans:* »xp is « to ttX^w//,* 
tm sSvwv E/a-£A$7j, " Until the time when the fulness of the na- 
" tions shall come in," When the times shall arrive, for the 
fulness of the gentiles to be brought into the church ; " the 
" blindness," which " in part has happened to Israel," shall 
be removed, " and so all Israel shall be saved. "t This, or 
somewhat to this effect, is the evident meaning of the apostle: 
and from his argument it may be concluded, at least with 
great probability, that, according to his views, the conver- 
sion and restoration of Israel will occur nearly at the time, 

* Rom. xl 25, f Rom. xi. 25—31. 2 Cor. iii. 13—16. 

J 



58 ANSWER TO HIE 

when in the purpose of God, " the fulness of the nations 1 ' 
shall become the subjects of Jesus Christ: and, that the con- 
version of Israel, occurring at this crisis, shall introduce that 
grand display of the power, and truth, and mercy of God; 
and be "as life from the dead" to the nations of the world, 
and be one grand means of accomplishing it. Certainly the 
apostle meant the cotiversion of the nations ; and there can 
be little doubt but that the words of our Lord had reference 
to the same. — Till that period shall arrive, "Jerusalem shall" 
continue "trodden under foot of the Gentiles." 

I do not deny, that the restoration of Israel will be pre- 
ceded, and attended, by most tremendous judgments on many 
nations. In this the prophecies both of the Old and New 
Testament agree.* ' The restoration of Israel' will, no doubt, 
be one grand part of the Messiah's triumph over the beast, 
the false prophet, and the old serpent.-r Besides antichristian 
opponents, the Mohammedans and idolaters, in Canaan and 
in the east, will no doubt vehemently oppose the reinstate- 
ment of Israel in the promised land; as the Canaanites did 
in the days of Joshua, and with the same event. But these 
dreadful scenes will be of no very long duration, and will 
introduce "the times of the Gentiles;" or the conversion of 
all nations to Christianity. Among the converts to our holy 
religion, Israel will assuredly have a peculiar pre-eminence, 
as the nation through which God has blessed all other na- 
tions: not, as they vainly dream, by ruling over them with 
haughty dominion ; which they will cease to desire, when 
they fully experience the loving spirit of Christianity : but by 
the willing honour, and grateful deference, rendered them by 
their fellow Christians. Then they will understand, and enter 
into the apostle's meaning; "There is neither Jew nor Greek, 
there is neither bond nor free, there is neither male nor 
" female; for ye are all one in Christ Jesus.":!: 

* Ez. xxxviii. xxxix. 1—16. Joel iii. t Rev. six. 11—21. 

+ Gal. iii. 26— 29- 



RESTORATION OF ISRAEL. 59 

' " The times of the Gentiles," seem to signify the times, 
1 during which the Gentiles are permitted to keep possession 
< of Jerusalem ; namely, till the Jews be converted unto Christ : 
6 then their times will be fulfilled ; — probably, the Jews will 
'be restored to their own land, and vengeance will be exe- 
' cuted on those who oppose their return. For these events 
* seem to be predicted, introductory to the calling of the 
' nations into the church. Or, the times appointed for the call- 
4 ing of the Gentiles, or all nations, into the church, may be 
6 meant. When this draweth nigh, the Jews will recover 
4 their holy city.' {Family Bible, Note, JLuke xxi. 20 — 24.) 

Nothing can be more clear, than that such a time is fore- 
told throughout the Old Testament. I shall not, in this place, 
anticipate a question, which will soon come under our con- 
sideration : but let the reader carefully consider the texts re- 
ferred to below; and he must be convinced, 1 should think, 
that the times of the Gentiles in this sense may confidently be 
expected : for "the scripture cannot be broken."* Whether this 
conversion of the nations, to the worship of the God of Israel, 
shall be by their being proselyted to Judaism, as the Jews 
sometimes appear to admit, or by their conversion to Chris- 
tianity, may with many persons be a matter of doubt : but the 
predictions are undeniable; and the times when these shall be 
fulfilled, are "the times of the Gentiles;" and not the times 
when the Gentiles, at large, shall be destroyed, or crushed, 
which is no where foretold by the prophets. On the con- 
trary, after several predictions of dreadful judgments on this, 
or the other, nation, it is added, " Yet will I bring again the 
" captivity of Moab, in the latter days." The same is said 
of Ammon and of Elam.t The times are coming, not when 
Judah shall rule with iron rod over all nations; but when all 
nations shall be gathered to Judah's Shiloh ; receive from 

* Gen. xii. 3. xxii. 18. Ps. xxii. 27. Ixxii. 17. Is. ii. 1 — 4. xix. 24,25 
lx. Jer. xvi. 19. Mic. iv. I — 4. Mai. i. 11. 
+ Jer. xlviii. 47. xiix. 6. 39. 



60 ANSWER TO THE 

Judah "the oracles of God; 1 ' worship, and serve, and bles: 
themselves, in the God of Israel ; and honour and love Israel 
as the chief nation on earth, and the source of blessings to all 
other nations. And surely, it might be thought, that this 
would be more gratifying even to Jews, than their present 
expectations of lordly dominion : and certainly it will be so. 
when the Lord shall circumcise their heart, to love him with 
s * all their heart.'' Then pre-eminence in love, and gratitude, 
and honour, from all the happy partakers of their own Mes- 
siah's reign, will be far more delightful to them, than any 
worldly superiority. 

P. 15. h 1. . \ This declaration, #c.' The apostle, in the 
passage here in part quoted, is most undeniably speaking of 
the eternal judgment of individuals, whether Jews or Gen- 
tiles.* The Jew, u who is contentious, and does not obey the 
" truth, but obeys unrighteousness:" will have the first and 
largest portion " of tribulation and anguish," &c; but the 
believing and obedient Jews, the first and largest portion of 
glory and honour, " in the day when God shall judge the 
" secrets of men by Jesus Christ." This is the apostle's ex- 
press meaning ; and the passage has nothing to do, in the least, 
with the state of Jews and Gentiles, as to this present world. 
The degree, whether of anguish or of glory, and not the priority 
in time, is intended; for both will be eternal. 

P. 15. L 11. { You see, #c.' The texts referred to below 
may shew how Jesus and his apostles understood his predic- 
tions on this subject. t 

L.25. ' Not one of, #c.' It is an attempt requiring no or- 
dinary measure of heroism, for a man to undertake to prove, 
from the New Testament, that none but Jews would be the 

* Rom. ii. 4—16. 
+ Matt. xxi. 33—46. xxiii. 34—39. xxiv. 15—22. Luke xix. 41—44. 
xx. 15—18. xxi. 20—24. Acts iii. 22, 23. iv. 10—12. 25—28. vii. 37—53. 
xiii. 40,41. xxviii. 23-28. Rom. ix. 1-3. 24-33. 1 Thes. ii. 13-16. 
Jam. v. 1 — 6. 



RESTORATION OF ISRAEL. 61 

servants of God! The ancient Jews had no idea of an at- 
tempt of this kind. It is far from certain, that the Jewish 
converts are exclusively intended by the hundred and forty- 
four thousand, who were sealed as the servants of God, V. out 
u of all the tribes of the children of Israel;" it being impro- 
bable, in the highest degree, that there should be exact!?/ the 
same number out of each tribe. The innumerable number 
u of all nations, and kindreds, and people, and tongues," 
who are afterwards mentioned, are not said to have been 
sealed, and so Mr. C. excludes them from the title, "the 
" servants of God." — It is, however, said in the subsequent 
verses, "these are they, which came out of great tribulation, 
" and have washed their robes, and made them white in the 
u blood of the Lamb. Therefore ^are they before the throne 
M of God, and serve him day and night in his temple :.* and 
w he that sitteth on the throne shall dwell among them. They 
" shall hunger no more, neither thirst any more; neither shall 
" the sun light on them, nor any heat. For the Lamb 
M which is in the midst of the throne shall feed them, and 
" shall lead them unto living fountains of waters: and God 
M shall wipe away all tears from their eyes.''+ If we, poor 
sinners of the Gentiles, may attain such felicity as this, we 
shall need no other honour. 

Much of what follows is assertion — Part we assent to, and 
part we dissent from. But the great point in controversy, 
concerning Jesus, (Whether he be the predicted Messiah, or 
some other is to be expected,) is not concerned in the inter- 
pretation, well or ill-grounded, of the texts adduced ; and 
therefore I shall not further notice them. 

P. 16. 1. 3. 6 Now when, fyc. 1 The prophecy of Zecha- 
riah, here in part quoted, has been shewn, by the author of 
these remarks, to have had a partial, yet illustrious, fulfil- 
ment, in the days of the apostles, and in the succeeding ages: 

* Rev. xxii. 2—4. + Rev.-vii. 9 — 17. Is. xxv. 6~8« 



62 ANSWER TO THE 

but, that it will have a still more enlarged and glorious 
accomplishment, when God shall restore Israel, and make 
the Israelites his willing instruments in converting the Gentile 
world.* An extract from this may here be properly intro- 
duced. — i The conquerors and destroyers of the Jews have 
c become the worshippers of the God of the Jews. Jehovah 
c has superseded Jupiter, and all the other pagan deities, 
£ through the vast dominions of the Greeks and Romans; not 
6 to dwell on the utter extinction of the ancient idolatry of 
< Chaldea, Persia, and Egypt. The Lord has " famished all 
"the gods of the earth; and men worship him, every one 
u from his place, even all the isles of the heathen. ''+ The 
c God of the Jews, long unknown, except to that obscure 
4 and oppressed people, is now the professed Object of wor- 
c ship, throughout the mightiest and most distinguished na- 

* tions on earth. This is a fact, that cannot be denied or 

* doubted.' 6 But in what way and by what means was it 
4 effected ?' li Not by might, nor by power, but by my 
" Spirit, saith the Lord of hosts." " Ten men shall take 
" hold, out of all the languages of the nations; even shall 
" take hold of the skirt of him who is a Jew, saying, We 
U will go with you, for we have heard that God is with you." 
Compulsion was not one of the means employed : the con- 
duct, of the persons here stated, was the effect of conviction. 
— 'The Redeemer was a Jew; all his apostles were Jews, 
' all the seventy disciples, and all the first evangelists, or 
' missionaries to the Gentiles ; yea, and all the first converts 
i to Christianity, who, dispersed into various parts of the 

* world, carried among the Gentiles the word of salvation, 
6 were Jews! — At the lowest computation, each Jew, (con- 
c verted to Christianity,) won over ten idolaters to 6t , lay hold 
c " on his skirt, and to say, We will go with you ; for we 
1 " have heard that God is with you." ' 

* Sermon preached before the London Society, entitled, ' The Jews a 
Messing to the nations.' ' + Zeph. ii. 11. 



RESTORATION OF ISRAEL. 63 

L. 8. ' Where is the boasting, #c.' I believe no real Chris- 
tian boasts or glories over the Jews: by the gospel, (i boasting 
u is excluded," compassion and good-will, yea, a kind of 
respect and gratitude to the Jews, as a nation, must spring 
from genuine Christianity: nor is the sentiment, of glorying 
over the Jews, common even among nominal Christians. 

P. 16. 1. 10. < By the witness, &C — ' Here he ap- 
pointed, fyc. 1 L. 16. The question of the apostles to our Lord, 
which was grounded on some degree of misapprehension, in- 
volved three enquiries, 1. * When shall these things be ?" — 
2. " What shall be the sign of thy coming ?"— 3. "And of 
" the end of the world ?" And his reply without noticing 
their misapprehension, gave distinct answers to each. The 
words, " This generation shall not pass till all these things 
" be fulfilled ;" especially answers the question, " When shall 
"these things be?" That is, When shall these buildings of 
the temple be so entirely destroyed, that " not one stone shall 
"be left upon another?"* The answer, however, includes 
also, the total subversion of the Jewish constitution, ecclesi- 
astical and civil. It is also evident, that by " the coming of 
" Christ," the apostles, at this time, understood his coming to 
judgment, which they supposed would be at " the end of the 
" world." Nothing could be further from their minds, than 
the corning of the Messiah, in the sense of Mr. C. and mo- 
dern Jews : they believed, that Jesus was " the Messiah, the 
" Son of the living God;" and consequently that, in this 
sense, the Messiah was come — But though Jesus did not see 
good, fully to rectify their mistakes on this head ; leaving that 
to the times, when the Holy Spirit should be poured out upon 
them; he evidently distinguished between his coming, in the 
power of his providence, to execute vengeance on Jerusalem 
and the Jews; and his final coming to judgment. The one 
was so connected with the destruction of the temple; that it 

* Matt.xxiv. 1—3. Mark xiii. 1-4. Luke xxi, 6, 7. 



64 ANSWER TO THE 

may be allowed to be comprised in the words, "This gene- 
" ration shall not pass away, till all these things be fulfilled. " 
But of the other he says, iC Of that day knoweth no man, 
" no, not the angels in heaven, but my Father only."* If, 
indeed, we are called on to argue with Jews from the New 
Testament, we must explain one part of the New Testament 
by another: and no impartial man, reading the account of 
the three evangelists carefully, can doubt, but that the com- 
ing of Christ, in most parts of these chapters, is not spoken 
of, as personal and visible; but he came by the Roman armies, 
the instruments of his avenging justice. Ci As the lightning 
" cometh out of the east, and shineth even to the west ; so 
u shall also the coming of the Son of man be : for where- 
li soever the carcase is, there shall the eagles be gathered to- 
Ci gether."+ A Jew may consistently treat the whole of the 
prophecy as uninspired, and so, inconclusive: but he can with 
no consistency deny this to be intended by Jesus, in what 
he spake to the disciples. In the sense intended, he came about 
A. D. 71.; within considerably less than forty years, after he 
delivered this prediction; and so before "that generation was 
" passed away." This, therefore, can prove nothing, in the 
argument before us: for an entirely different subject was 
treated of. — Let it be noticed, that Mr. C. in order to render 
his' arguments more plausible, selects two verses, one at the 
beginning, the other, near the end of the chapter, omitting 
all that intervene ; but the whole read together leaves a far 
different impression on the mind. 

P. 16. 1. 23. The Messiah, &c. < When the Messiah, 
fyeS Answer. — Where does the writer learn, that when <Mes- 
' siah shall come, all the sons of Adam will be of one lan- 
c guage ?' Nothing is predicted concerning this in the Old 
Testament: the passage most like it runs thus, * Then will 

* Matt. xxiv. 34-37. Mark xiii. 30-37. 

+ Matt. Avi. 28. xx\v. 27, 28. 30. 37. 39. Mark *hi. 20. 
Luke jmL 30—36. 



RESTORATION OF ISRAEL. 65 

" I turn to the people a pure language ; that they may all 
" call upon the name of the Lord, to serve him with one 
" consent."* But not a word either precedes, or follows, con- 
cerning 'the coming of the Messiah:' and Christians expect, 
that during the days of the Messiah, (but long after his 
coming,) the prediction will have a most glorious accomplish- 
ment ; and men " shall worship God, every one from his 
" place, even all the isles of the Gentiles."+ Thus all, both 
Jews and Gentiles, shall serve the God of Israel, not as of 
different religions, but "with one consent:" not in one place, 
but " every one from his place, "f 

Mr. C. seems here, however, to allow, that " the times of 
" the Gentiles" may mean the times, J when all of them shall 
c worship the true God.' (1. 26.) This, however, he after- 
wards disallows, c Secondly, that all the Gentiles will not 
6 worship the true God even to the last day.' (P. 6Q. last line 
but one.) 

L. 29. c His coming was of no use, #c' This assertion 
gives occasion to -a very important enquiry; — namely, . 

What have been the effects of the coming of 
Jesus Christ on the state of the world, including 
both Israel and the Gentiles? 

Mr. C. repeatedly asks the question, 6 Of what use was 
f the coming of Christ ?' He here says, c His coming was 
6 of no use, and therefore he could not be the Messiah.' 
And he subjoins, that his having taught multitudes \ the true 
{ worship' (which is supposing it to be f the true worship') is 
1 a poor defence, and without foundation :' because Mohammed 
c established a new religion, &c. :' as if the true worship, and 
a new religion were equivalent ! — We, erring, sinful, and self- 
flattering mortals, are wholly incompetent judges of the plans, 
counsels, and purposes, of the infinite, eternal, and only wise 
God. To this day, some parts even of the structure of the 

* Zeph. iii. 9. + Zeph. ii. Ill + Mai i. 11. 
K 



66 ANSWER TO THE 

human body remain so little understood, that the most skil- 
ful anatomists differ in opinion, as to the functions performed 
by them : and some have been tempted to enquire, c Of 
6 what use are they ?' Yet God hath created them. If then 
we are so incompetent to understand the plan of God, in 
respect of our own bodies; how presumptuous must it be, 
to reject any part of revealed truth ; because we do not see the 
use of it ! or rashly pronounce it useless ! I would recom- 
mend to all who venture on this kind of language, to consider 
well the texts referred to below.* I might easily enlarge, 
but let this hint suffice. It is manifest, that many things 
exist, as the work of the Creator, of which we cannot perceive 
the usefulness : and events occur, which, we might previously 
have supposed, would have been prevented. The very ex- 
istence of sin and misery, which God, infinite in wisdom and 
power and goodness, could have prevented, yet did not; is 
one grand instance, equally conclusive to persons of every 
creed and nation ; that man's reasonings and imaginations 
are in no degree the measure, or standard, of the works 
and. ways of God.t 

The question, however, as it relates to the effects of the 
coming of Jesus Christ, admits of a satisfactory answer. — 
When Jesus was born at Bethlehem, the state of the Jews 
was extremely corrupt, according to the testimony of their 
own historian, Josephus; and was daily becoming more and 
more so. This might easily be proved in various ways; 
but I question, whether the Jews themselves, considering sub- 
sequent events, will be disposed to deny it. 

The nations of the eartli were generally sunk in gross 
idolatry, sensuality, and every species of enormous wicked- 
ness. The speculations of the few, who called themselves 
philosophers, terminated chiefly in a sort of practical Atheism : 

* Job. xxyi. 14. xxviii. 28. xl. 8. Psalra«xxxix. 6. Isaiah xl. Is, 14. 
t Pror. in. 5—7. Isaiah y. 21. 



RESTORATION OF ISRAEL. 67 

and even their moral discussions had little effect, either on 
their own conduct^ or that of other men. It would, indeed, 
be no laborious task, to prove from their own writers, that 
the apostle has by no means overcharged the picture of the 
gentile world, in the first chapter of Romans. Now there 
can be no doubt, that great numbers of the Jews were awa- 
kened from their formal and vicious lethargy, by the ministry 
of John Baptist, our Lord's forerunner, and by the preaching 
of Jesus and his apostles. Soon after the crucifixion of Jesus, 
several thousand Jews became his disciples, and, according to 
records, which no adversary ever ventured to accuse of false- 
hood, led most holy, harmless, and benevolent lives ; and 
even M a great company (vt&vs o^os) of the priests became 
« obedient to the faith."* 

Persecution, however, soon drove great numbers of the con- 
verted Jews into distant lands ; but wherever they went, they 
made known the gospel to their countrymen, and in every 
place a remnant embraced it. These, in general, a walked in 
44 the fear of the Lord, and in the comfort of the Holy Ghost." 
Probably, at the time of Saul's conversion, there were ten 
times, perhaps a hundred times, more sober, righteous, and 
godly persons, among the Jews, than there were at the 
beginning of John Baptist's ministry ; and immense num- 
bers were added to them, before the desolations of Jeru- 
salem. These were only " a remnant" compared with the 
whole nation : yet there can be little doubt, that this remnant 
amounted at least to the 144,000, seen by John in vision, 
sealed from the twelve tribes of Israel.f And was the turning 
of so many tens of thousands of formal Israelites, with their 
families, to the Lord their God, and bringing them into the 
way of peace and salvation, ' Of no use,' because the Jews 
as a nation rejected the Messiah? 

Soon, however, the ministers of Jesus preached to ULuz 

* Acts vi. 7, - + Rev. vii. 4- £. 



68 ANSWER TO THE 

Gentiles also, " that men should repent and tarn to God, and 
" do works meet for repentance :" and in a short time vast 
multitudes " turned to God from idols, to serve the living 
" and the true God;" (p. 15. 1. 26;) whose pious, holy, and 
useful lives, rendered them as " lights" among their heathen 
neighbours. And, not to be prolix, the sacred leaven of the 
Christian doctrine, diffused its influence so rapidly among 
the nations, notwithstanding fierce and bloody persecution, 
that Christians abounded in all parts of the Roman empire : 
they soon were found in all their cities, and even in their 
courts and camps; millions were doubtless thus converted to 
* the true worship* and a holy life ; and at length, in about 
300 years, Christianity became the established religion of all 
the nations, which had formed the idolatrous Roman empire : 
and it continues to be so, even to this day, in most parts of 
it; besides its extension far beyond the utmost boundaries of 
that empire, to the east and west, and north and south. 

There always, indeed, have been far more nominal Chris- 
tians, than real ones; as well as far more Jews and Israelites, 
than genuine children and imitators of Abraham and Israel : 
but who can deny, that, after every reasonable reduction has 
been made, immense multitudes have become in all successive 
generations, the spiritual worshippers and servants of God, 
* 4 they and their children with them ?" Will even a Jew 
deny, that everlasting salvation was the consequence of this 
conversion from idolatry and wickedness, to God and holi- 
ness ? If he do, let him state the grounds on which he 
denies it. And is the everlasting salvation of millions of no 
use ? Is the introduction of so many hundreds of thousands, 
nay, millions, of families, into the company of the true wor- 
shippers of God, which in many cases ensures " the oracles 
" of God" and the means of grace to succeeding generations, 
of no use ? — Even among those, who we fear are only nomi- 
nal Christians, Christianity has in every way produced most 



KESTOUATION OF ISRAEL. 69 

salutary and important effects. It has fixed the standard and 
tone of morals far higher, than it ever was in the Pagan 
nations of old, or than it is among modern idolaters. It has 
terminated gladiatorial shews, the allowed and sanctioned 
murder of infants, and various other murders, as of slaves, 
females, and even old persons ; with many more cruel and 
detestable practices and customs: or it has driven them, like 
wild beasts, into deserts and secret lurking places. Christi- 
anity has mitigated the horrors even of war: it is under- 
mining slavery and mitigating its horrors : Christianity alone 
has built hospitals, and provided asylums for the aged and 
destitute. We might easily enlarge, but a hint must here 
suffice. Mr. C. allows, that the Jews receive better treatment 
in this country than in others: but he is not perhaps aware, 
that this is the effect of the superior knowledge of Christian 
principles and duties, which prevails in this favoured land, 
more than in most others in the world. Were these still more 
fully understood and practised; the Jews would meet with 
proportionably a more candid, equitable, and benevolent treat- 
ment, from the inhabitants in general ; not affected, or as 
deeming their religious difference from us of subordinate con- 
sequence; but as springing from our principles and heart, 
and as the means of conciliating them to our holy and loving 
religion. Ere long, I trust that the Jews will more effectually 
know the use of the coming of Jesus, and of his having been 
f* preached to the Gentiles," by means of such institutions as 
' the London Society,' and by the blessing of God, on our 
endeavours to communicate our holy religion to Israel, and 
being instrumental to their expected conversion and restora- 
tion. In short all the true religion, which has been for suc- 
cessive ages, in the whole world, or which exists at this day 
on earth, and we trust will soon diffuse its sacred influence 
among all nations, is the effect of the coming of Christ. If 
the Jews plead, that their nation, or part of it, is at least an 



70 ANSWER TO THE' 

exception ; without examining the Validity of the plea, it 
must be allowed to be a solitary exception, and comprises 
a very small portion indeed of the whole human species. — But 
the meaning of Mr. C's. question and objection is evident: 
he judges nothing of use, so long as his own nation is ex- 
cluded from the desired dominion over other nations. In every 
other view, the advantages of Christianity to mankind, even 
as to morals and temporal good, have been incalculable ; and 
millions, yea, probably hundreds of millions, have through it 
obtained " salvation with eternal glory." Surely, then, Mr. 
C.'s objection is satisfactorily answered. 

P. 16. last line. 'A man arose called Mohammed, fyc* 
Leaving the consideration of several things advanced on this 
topick, till afterwards, I will here take occasion to investigate 
a subject of the highest importance in the controversy : — 
namely, — 

The triumphs of Jesus, as compared, and con- 
trasted, with those of Mohammed. 

I am not competent to decide, whether c Mohammed has now 
' many more followers than Christ.' (p. 17. 1. 2.) Moham- 
med has comparatively but few followers in Europe, pro- 
bably none in America. We know very little of the inferior 
of Africa ; but it is likely, that continent has far more 
Mahommedan than Christian inhabitants. China, Japan, and 
many of the northern parts of Asia, contain few either Chris- 
tians or Mohammedans. But, however that may be, th* 
followers of Mohammed are doubtless very numerous ; and 
the success of that impostor lias been exceedingly extensive 
and permanent. But three things should be considered, in 
comparing his success with that of Jesus. 1. The state of 
those regions, in which the success of each was at the first 
obtained. 2. The nature of the religion, which each propa- 
gated : and 3. The means, by which the triumphs of each 
were acquired. 



RESTORATION OF ISRAEL. 71 

1. The state of those regions, in which the success of each 
was at the first obtained. 

When our Lord entered on his ministry in Judea and 
Galilee, the inhabitants, though hypocritical, or immoral, to 
a very great degree, were not illiterate or uncivilized. Most 
of them could read, and were acquainted with the Old Tes- 
tament, and there were many learned scribes among them. 
They were also extremely attached to the forms of religion, 
and to "the traditions of the elders," on the knowledge of 
which they highly valued themselves. 

The Gentiles also, among whom the most signal and illus- 
trious triumphs of Christianity were obtained, constituted in 
many respects the most civilized and learned part of the known 
world, as known at that time : and the gospel began its course, 
when learning was but little declined from its highest cele- 
brity, immediately after the Augustan age. The Greeks and 
Romans, who called the rest of the world barbarians, were 
the very people, among whom the gospel obtained a vast 
proportion of its success, both at first and in subsequent ages. 
In the Roman colonies, and the Grecian cities, in Egypt 
and the northern coast of Africa, in Syria, Asia Minor, Ma- 
cedonia, Greece, and even Rome itself; the first Christian 
churches, out of Judea, were planted. In the heart of those 
renowned countries, not only addicted in a most haughty 
manner to their own customs and superstitions, and de- 
spising others, especially the Jews : but also comprising 
almost all the learning, which was then known in the world ; 
Christianity, preached by converted Jews, acquired such a 
firm establishment, as to undermine both pagan idolatry and 
pagan philosophy, and to erect her throne on their ruins; 
and the effects continue to this day. This was accomplished, 
amidst the persecuting rage and cruelty of the Roman Empe- 
rors and other princes; and amidst the scorn and vain 
reasoning of the philosophers, of every sect and name ! 



72 ANSWER TO THE 

No doubt Christianity triumphed also, in uncivilized and 
illiterate regions; and at an early period it was established 
in Britain; then the abode of rude and almost naked savages. 
But a veil seems purposely to have been cast over the his- 
tory of Christianity in other parts of the world : and its tri- 
umphs in the seats of civilization, learning, philosophy, and 
authority, are almost exclusively recorded, at least in an au- 
thentick and satisfactory manner. Christianity scorned, so to 
speak, to shrink from the most acute and adequate investi- 
gation, or to take any advantage of men's ignorance and 
incapacity : it challenged the closest examination from all 
those, who were most competent to detect the fallacy, if there 
were any, and to judge of its claims. It challenged, I say, 
this examination: it stood the test, and it triumphed over 
every opponent, through succeeding generations; and it has 
triumphed over all to this very day ! 

Mohammed, on the contrary, arose among the Arabs, who, 
(except in a kind of astronomy, not much better than astro- 
logy), were extremely illiterate, as he himself also was. The 
time of his appearing coincided, not only with the deep cor- 
ruption of Christianity, in various ways, but especially by 
the idolatrous worship of images, of saints, and angels; but 
also with a term in the annals of history, marked by the 
decay, and almost extinction, of literature ; and only to be 
exceeded in ignorance, by the dreary ages which followed. 
The western empire had been subverted by the irruptions 
of the northern barbarians and others : and the eastern was 
so divided and enfeebled, that it was capable of making very 
feeble resistance. Even the Persian empire was enfeebled 
almost to helplessness. The eastern church, also, was torn 
in pieces by fierce contests, as well as corrupted by pesti- 
lent heresies and superstitions. 

It is evident, that Mohammed by the teaching of some 
Jews, or, as others think, of a Nestorian Monk, had acquired 



RESTORATION OF ISRAEL. ?3 

a confused knowledge of the Old Testament, and a super- 
ficial acquaintance with Christianity : and, taking advantage 
of the divided and corrupt state of the church, which had 
widely deviated from the scriptures, he professed to be the 
apostle of God, to rectify and perfect both the religion of 
Jesus, and that of the Jews, and to establish the religion of 
* Abraham the orthodox,' The Halter, so the Arabick word 
signifies. Abraham, says he, was not a Christian, not asso- 
ciating any with God in worship; not a Jew, as not observ- 
ing the Jewish ceremonies: but he halted between both, and 
so was orthodox. His plausible pretences, in this respect, 
among those, who just knew enough to see that the worship 
of images and of created beings, was idolatrous; but were 
too ignorant to discriminate on other matters with any accu- 
racy; concurring with various other circumstances, gave him 
at length, and after many delays, considerable success among 
those of his own nation, and in the countries, which had 
formed the eastern empire and the Greek church; where the 
most deplorable ignorance prevailed, not only among the 
laity, but even among the clergy and bishops. In after times 
indeed his successors and followers cultivated learning; and, 
(which was easily effected,) added superiority in science, to 
the victorious power of their arms. Thus their triumphs were 
extended more and more widely ; in Asia, Africa, and many 
parts of Europe: and the Turks, or Othmans, succeeding to 
the Saracens, the successes of Mohammedism continue to this 
day. But neither at first, nor afterwards, were they required, 
to exhibit their religion and its evidences, amidst keen, saga- 
cious, learned, and philosophical opponents, possessed of su- 
perior rank and authority, and able to excite the arm of 
persecution, in aid of their exertions and reasonings, against 
the detested innovators; as the case had been, with those 
by whom Christianity was propagated. The triumphs of 
Mohammedism were in dark and illiterate ages, and in the 

L 



4 



ANSWER TO THE 



dark and illiterate regions, of the world : and, however it 
may have been in Africa and the east, the revival of 
learning, and the spirit of acute investigation, which accom- 
panied the reformation of Luther and his coadjutors, stayed 
the progress of Mohammedism ; in all countries to which the 
influence of that revolution in learning and publick opinion 
extended, and terminated its triumphs ; nay, reduced its 
dominion within more narrow limits. This leads us to 
consider, 

2. The nature of that religion, which each of them, (Jesus 
and Mohammed,) propagated. 

The religion of Mohammed, as far as doctrinal points are 
concerned, resembled in many respects that of modern Soci- 
nians or Unitarians, as they very improperly and unfairly 
call themselves. His great zeal was manifested against Asso- 
ciators; or those who joined idols, or creatures, or Jesus 
Christ, or the Holy Spirit, with God in religious worship ; 
whom he condemns and anathematizes, and threatens with 
hell-fire, almost in every chapter of the Koran, and often 
repeatedly in the same chapter. He argued almost exactly 
in the same manner, against the idea of God's having a 
Son, as Mr. C. does. He attempted to divest Christianity, 
not only of its corruptions, but also of its mysteries; espe- 
cially " the great Mystery of Godliness, God manifest in 
" the flesh :'' and how palatable this is to the pride of self- 
wise man, we well know. " The offence of the cross," the 
doctrine of the atonement, and all ideas of redemption, are 
excluded from his system ; along with that of regeneration 
and a new creation unto holiness. Consequently the doc- 
trines of original sin, man's depravity as a fallen creature, 
his universal exposedness to the wrath of God, and his need 
of gratuitous mercy and salvation ; do not at all occur to 
affront the self-righteous and self-confident pride of the human 
heart. 



RESTORATION OF ISRAEL. 75 

In one particular indeed Mohammed wholly differed from 
modern Socinians; viz. that a state of future and eternal 
punishment is a prominent part of his system : but this, as he 
managed it, exceedingly forwarded his success among rude 
and ignorant barbarians and half Christians : for none but 
infidels, and associators, and apostates from his religion, were 
exposed to it. All, who believed in God and in his prophet 
Mohammed, and paid a kind of quit- rent of prayers, alms, 
and pilgrimages, without regard to the holiness or unho- 
liness of their general conduct, were secured against this 
tremendous doom. A sort of purgatory was declared for such 
believers as were not wholly prepared for paradise, or deserv- 
ing of it : and all zealous believers, especially such as fought 
for the faith, were secure of immediate admission into his sen- 
sual heaven. e The sword,' says Mohammed, c is the key of 
' heaven and hell, a drop of blood shed in the cause of God, 
' a night spent in arms, is of more avail than two months of 

* fasting and prayer. Whoever dies in battle, his sins are 

* forgiven ; and at the day of judgment, his wounds shall be 

* resplendent as vermilion, and odoriferous as musk : and the 

* loss of liis limbs shall be supplied by the wings of angels.' 
I apprehend, that numbers of nominal Christians would feel 
much less aversion to the doctrine of future and eternal pu- 
nishments, if thus limited and explained, with reference to 
the external profession of Christianity, -and attachment to it. 
Besides the dread of so dire a destruction for themselves, and 
relatives^ and connections, from which men shrink back ; the 
idea that they are deserving of it for their rebellion against 
God, excessively tends to set them against it. 

The doctrine of human merit, in general, and of works of 
supererogation in particular, were inculcated by Mohammed. 
1 The two mountains, Sapha and Merva, are monuments of 
'the sacred things of God. He, therefore, who shall go on 
( pilgrimage to the house of God, and shall visit it, there shall 



76 ANSWER TO THE 

1 be no guilt upon him, if he surround them : and he who 
< performs any good work, of his own accord, truly God 
c will be grateful.' Koran ch. % £jjk* 5 Conj. £1f Suo libitu, 
et sponte, citra legis necessitatem aut dictamen boni quid fecit, 
dedit-ce. Golius. i Of his own accord, beyond the necessity 
c or dictating of the law, shall give or do any good thing.' 
Especially every exertion, contribution, or risk, by which 
the faith of Mohammed could be propagated, was not only 
meritorious, but entitled a man to indulgences and extra 
rewards. 

It is generally said, that Mohammed held predestination: 
and this is in some sense true; but his sentiments on that 
subject neither fully accorded with heathen fatalism, nor with 
Christian predestination. Different from the heathens, he sup- 
poses, what we may call the fatality of events, to originate 
entirely from the decree of God: yet he by no means speaks 
of it, as the result of infinite wisdom, justice, goodness, and 
truth, fore-knowing and fore-appointing every thing in the 
best manner possible, for the display of his own glory, and 
the highest good of all obedient creatures, and of all the re- 
deemed, and in general of his universal and eternal kingdom. 
He had just enough of that persuasion, that all events aro 
decreed and must come to pass, which operated on his sol- 
diers, in the very same manner, as notions of lucky and 
fortunate, do among our soldiers and sailors, to make them 
confident and fearless in every danger: but, in respect of 
human actions, he seems to make God the author alike of 
the good and of the evil. 

Stated prayers, giving alms, chiefly a proportion of spoils 
taken in war, or of other gains, which Mohammed required 
as an oblation to God; fastings, for which very convenient 
and accommodating compensations are appointed, and pilgrim- 
ages, but especially c fighting in the path of God,' form the 
substance of his practical religion. His moral precepts arc 



RESTORATION OF ISRAEL. 77 

very thinly scattered in the Koran, and very vaguely ex- 
pressed ; and with much allowance to believers, even as much 
as the carnal heart can well desire. The "holy, just, good, 
" and spiritual law" of God, is as much left out, or thrown 
into the back ground, as the doctrines of redemption are. 
As much indulgence to the sensual passion, in respect of 
polygamy, and the concubinage of females taken in war, is 
granted, as human nature can wish for. It would be an out- 
rage to common decency to quote the Koran on this subject; 
and still more its Mohammedan commentators, who generally 
make the text itself appear more filthy by their glosses, than 
it really is. All limitations, except men could not bear the 
expence, were merely nominal: a limited number of wives 
was connected with concubinage, in most cases; while Mo- 
hammed's own example greatly exceeded in licentiousness, the 
laws, however indulgent, which he prescribed to others. 

He indeed, in some places, forbids the use of wine, but 
in others he seems to allow of it; or to consider the use of it 
only as unfavourable to his political designs: for delicious 
wines form one of the gratifications of his paradise. Not the 
least restraint was placed by his religion on pride, ambition, 
avarice, rapacity, or the malignant passions: nay, the whole 
of his system tended greatly to nourish and encourage them. 
— Here then was every thing congenial to depraved nature; 
every thing gratifying to one or other of the corrupt passions. 
Even paganism, at least the system of pagan moralists and 
philosophers, required far more self-denial, and fixed a far 
higher standard of morals, than Mahommedism does. To crown 
the whole, it proposed to the hopes of its votaries, a heaven 
of perpetual enjoyment of the most exquisite sensual delights, 
which the most voluptuous imagination could conceive, or 
heart desire: — ( They will feed on the most delicious fruits, be 
i clothed in the most splendid silken garments, refreshed with 
c rivers of water, wine, milk 3 and honey, entertained with the 



78 ANSWER TO THE 

1 most delightful musick, and the ravishing girls of paradise, 
* with black eyes, the enjoyment of whose company will be 
1 a principal felicity of the faithful.' 

Mohammed is by many supposed to have maintained, that 
women had no souls. This, however, does not appear to be 
well-grounded : but as a new creation of most beautiful wo* 
men, to continue for ever in youth and vigour, formed on 
purpose for the gratification of the faithful, was a most essen- 
tial pail of his heaven; it is plain that the women who were 
of his religion in this world could not well share the same 
felicity : yet he repeatedly speaks of believing women being 
admitted to paradise. Women, in his hateful system, were 
considered, as almost exclusively, the objects of men's sen- 
sual indulgence ; and were in other respects of so little 
consequence, and he was so little concerned to excite them, 
(who were in general the most abject slaves of the men,) 
to exertion in his cause; that he seems almost to have over- 
looked them iu his views of a future world. 

One further particular appears to belong to this part of the 
subject. The followers of Mohammed were fully entitled to 
all the spoil and captives taken from the vanquished, pay- 
ing a small tax to him out of it : while the inhabitants of the 
countries among whom they went, had only the option of em- 
bracing the religion of the conquerors, and sharing their pri- 
vileges, or of being either slain or made slaves. This exces- 
sively facilitated their success, when once begun : and though 
political wisdom afterwards, especially as to the Christians, 
modified this condition, yet the spirit of it prevailed to a 
very great degree. From this view of the religion of Mo- 
hammed, it is evident to all, who know human nature, and 
what suits the market, or coincides with the desires and 
imagined wants of men, that it was admirably adapted for 
the purpose. It had nothing, in the general constitution of 
fallen human nature, to oppose it, and much, very much 



RESTORATION OF ISRAEL. 79 

to recommend it. The powers of darkness had no interest 
in exciting opposition to it, but the contrary. Local pre- 
judices, customs, and superstitions, with personal interests, 
formed a temporal obstruction. So would learning and phi- 
losophy also, had any been found in those dark times and 
regions ; and the authority of princes ; if any had been 
powerful enough to resist the torrent, but none were. Mo- 
hammed accordingly found difficulty, great difficulty, at first 
in putting his machine in motion : but that once effected 
there needed no immediate divine interposition to give it effi- 
cacy ; no, not even what Mr. C. calls ' good fortune: 1 an 
immediate divine interposition was as requisite to arrest and 
stop its progress, as to stop that of a tremendous conflagration, 
or of an impetuous torrent. 

Having obtained a full establishment, the same causes added 
to its entire and inseparable union with the politicks and go- 
vernment of Mohammed's successors, and other princes of that 
religion, have prolonged its prevalence, in ignorant and de- 
spotick countries; and probably will do so, till the light of 
pure Christianity expose the whole to neglect and disgrace. 

Few words may suffice for the contrast of the holy religion 
of Jesus, with the unholy system which we have deline- 
ated. The perfect law of "loving God with all the heart, 
K and mind, and soul, and strength," and of " loving our 
".neighbour as ourselves," explained, and applied to every 
circumstance and relation of human life. Man is uniformly 
considered, as a sinner deserving the wrath of God for his 
violations of this holy law; and by his proneness, arising 
from the carnal mind, to refuse subjection to it, he is re- 
presented as "a vessel of wrath, fitted for destruction ;"" 
inheriting fallen Adam's rebellious and apostate nature^ 
and ready to imitate his disobedience. To him, in this 
ruined and wretched state, the most full, and suitable, and 
gracious, proposals of mercy, reconciliation, and recovery to 



SO ANSWER TO THE 

holiness are made: but in such a way, as never for a 
moment suffers him to lose sight of the dreadful and hate- 
ful nature of sin, and his just desert of final wrath and 
misery: and, in this proposal, through the righteousness and 
redemption, and intercession of Immanuel, " God manifested 
" in the flesh ;" the holy law is more especially honoured, both 
in its precept and in its awful sanction. Every doctrine of 
Christianity is diametrically opposite, nay, designedly opposed^ 
to man's pride of self-wisdom, self-righteousness, self-confi- 
dence, and self-will. He must, in order to be saved, 
u . become a fool, that he may be made wise ;" and " receive 
" the kingdom of God," not as a reasoning philosopher, but 
" as a little child." — He must seek mercy, as a self-condemned 
criminal, " submitting to the righteousness of God," and re- 
nouncing his own righteousness. He must come even " to 
" the throne of grace," not in his own name, but in the name 
of his faithful and merciful High Priest ; and seek forgive- 
ness and grace, not for his own sake, or for the sake of any 
thing, which he has done or can do ; but for the sake of the 
righteousness and atonement of his heavenly Advocate, and 
" through faith in his name :" nay, even " the spiritual sacrifices 
" of praise and thanksgiving," are only "acceptable, through 
U Jesus Christ."* This repentance, and faith, and grace, and 
" things accompanying salvation," are all to be considered 
as "the gift of God;" and the whole glory given to him. 
His restoration to holiness, his moral capacity of serving God 
acceptably in this world, and enjoying his love in heaven, 
must be effected by " a new creation." — " We are his work- 
" manship created in Christ Jesus unto good works." Self- 
dependence and self- glorying, in every thing, are systemati- 
cally and most carefully excluded. Every difference is ascribed 
to the grace of God. Even while we are called "to work 
" out our own salvation with fear and trembling ;" we are 
* Phil. i. U. Col. iii. 17. Heb. xiii. 15, 16. 1 Pet. ii. 4, 5. 



RESTORATION OF ISRAEL. 81 

reminded^ that " it is God who worketh in us to will and 
" to do of his good pleasure. " Every thing is suited to 
give offence to all, except " the poor in spirit," and the 
humble in heart. Yet not the least allowance is given to any 
one of our corrupt inclinations. The mortification of those 
passions, which among men are in high estimation, is as 
absolutely required, as that of the most grovelling sensuality. 
Ambition and the love of human applause, and emulation of 
excelling others, and desire of power and pre-eminence, are 
even more decidedly proscribed, than drunkenness and licen- 
tiousness. "God resisteth the proud;" (vnspyQxvots xvIiIoio-o-stoil) 
Christianity, again, makes no exceptions, in her impartial 
and holy requirements, in favour of the wealthy, the power- 
ful, and the noble ; no, not of kings and emperors : and so 
far from making more allowance to the zealous professors of 
her holy truths than to others, she considers sin in them as 
far more heinous, than in " those who know not God ;? and 
denounces a doom on wicked professors of the gospel, more 
intolerable at the day of judgment, than even that of Sodom. 
]Vo zeal, or labours, or endowments, though a man should 
" speak with the tongues of men and of angels," and should 
" give his body to be burned," after having preached as 
long and as successfully as the apostle Paul himself, is al- 
lowed as a compensation for " working iniquity :" and after 
all, if the preacher, or martyr, hath not " kept under his 
" body, and brought it into subjection," (what a contrast to 
Mohammedan licentiousness!) he himself will be ff a cast- 
" away."— 

At the same time, the heaven proposed by Christianity, is 
one of perfect purity and holy love : a heaven of perfect 
conformity to God, and constant delight in him, and in his 
worship and service. Such a heaven, as no unholy man could 
endure. " Without holiness, no man shall see the Lord." In 
order to be " made meet for this inheritance of the saints 

M 



82 ANSWER TO THE 

" iri light," from which the most honourable and lawful of 
our earthly comforts and satisfactions are excluded ; " the 
" flesh must be crucified with its affections and lusts ;" the 
right hand, which causes to offend, must be cut off; and 
even our most lawful attachments and inclinations must be 
habitually subjected to the holy will of God. As to this 
world, nothing is set before us, but the prospect of self-denial 
and tribulation ; except such supports and comforts, as come 
from God alone, and consist principally in the hopes and 
earnests of heavenly glory and felicity. Food and raiment, 
with a contented mind, is the whole of that which is ex- 
pressly promised. Instead of being allured, like Mohammed's 
followers, by the hope of plunder, or power, of wealth and 
sensual pleasure ; we are called on to " deny ourselves, 
" and take up our cross," and follow our suffering Saviour, 
forsaking all and prepared to " lay down our lives for his 
» sake." 

Were all men consistent Mohammedans, all would be sen- 
sual, selfish, ambitious, deceitful, malignant, " having a form 
5t of godliness, but denying the power of it." Were all men 
consistent Christians ; all would be piety, purity, humility, 
integrity, disinterested, liberal, self-denying love. The earth 
would be full of happiness, approximating to that of heaven, 
and preparing for it: and, without any effort to induce them, 
men would every where, " beat their swords into plow-shares, 
" and their spears into pruning-hooks, and would learn war 
i( no more." 

But our divine religion wants a more able panegyrist; not 
as panegyrists in general, to ascribe to her undeserved hon- 
ours, but to do her justice in any tolerable measure. This, 
however, may suffice to shew, that in such a world as this, 
a religion, which declared war against all vices, and all the 
proud virtues, all the ignorance and delusion, all the "science 
11 falsely so called," all the irreligion, and all the religion, 



, RESTORATION OF ISRAEL. 83 

of the whole world; which attempted not, like heathen 
moralists, to rule by balancing parties, and to prevail against 
grovelling vices, by sanctioning ambition and love of glory ; 
but proscribed all, without exception : I say, that such a 
religion should become triumphant to the degree and extent, 
and in that durable manner, which it undeniably has; is an 
event unprecedented and astonishing, and which never could, 
in the prospect, have been imagined, except by those, who 
considered the power of Almighty God as engaged to render 
it successful. This may introduce the third part of our 
subject, 

3. The means, by which the triumphs of Christianity, and 
those of Mohammedism were acquired. 

The apostle might well say, " The weapons of our war- 
" fare are not carnal, but mighty through God, to the 
" pulling down of strong holds ; casting down imaginations, 
*" and every high thing, that exalteth itself against the know- 
(i ledge of God, and bringing into captivity, every thought 
" to the obedience of Christ."* Jesus himself appeared as 
a poor man, " not having where to lay his head :" having 
been educated, not in the schools of learning, but in the 
cottage, nay the carpenter's shop of Joseph; without wealthy 
or powerful connexions ; and despised and opposed by all 
those who possessed learning, authority, rank, or influence, 
and those who were invested with the priestly character. He 
chose his immediate followers, and the ministers of his spiri- 
tual kingdom, the commanders in this holy warfare, from 
the fisher-boats of Galilee, or the receipt of custom. He 
paid no court to the great and noble, but " preached the 
t £ gospel to the poor ;" which was an additional reason of the 
opposition of the Jewish rulers to his claims, and continues 
to be so to this day. c< He went about doing good," in the 
midst of all kind of opposition, contempt, reproach, and con- 

2 Cor. x. 4, 5. 



84 ANSWER TO THE 

tradiction : and when his numerous and stupendous miracles 
so affected the common people, that they wanted to make 
him a King, and to enlist under his banners, as a temporal 
leader; he decidedly resisted or evaded their attempts. Hav- 
ing spent some years, in constantly preaching the word of 
life : exhibiting all the time a spotless example, performing 
innumerable miracles of mercy, patiently suffering all hard- 
ships and injuries, and employing his hours of retirement in 
fervent devotion ; he was at last, " led as a lamb to the 
" slaughter ;" nailed to the cross, as a deceiver and blas- 
phemer; and expired, amidst the cruel insults of rulers and 
people, the Jews and gentiles. 

At this crisis, his cause appeared hopeless, and his follow- 
ers almost despaired. But, behold ! in less than two months 
after his crucifixion, his apostles, unarmed, unlettered, and 
obscure men, began boldly to preach the crucified Jesus as 
the Messiah, the Saviour, and Judge of the world, K the 
u Lord of glory" and the " Prince of life :" charging the 
rulers of the Jews with having wickedly murdered him; at- 
testing his resurrection from the dead, and ascension into 
heaven ; and calling on all to believe in him, as they would 
escape the wrath of God and obtain salvation ; and appeal- 
ing to the ancient prophets, that " thus it was written and 
" thus it must be." 

In this most perilous, and apparently hopeless service, 
which could not but give intolerable offence to all the rulers, 
and priests, and teachers, who had condemned Jesus; they 
had not the least protection, except from the power of God; 
and as the miracles which they wrought, combined with their 
dignified and mild courage, to overcome their superiors, and 
impress favourably the multitude. They, however, stood their 
ground; and did not so much as flee from Jerusalem, or 
shrink from the most publick testimony, after repeated impri- 
sonments. It would be tedious to enter into a further detail. 
They engaged in what must have appeared to the wise men 



RESTORATION OF ISRAEL, 85 

of this world, a desperate attempt. They undertook, (going 
forth in the strength " of Jehovah, and proclaiming his 
" righteousness,") to prevail against all the vice and proud vir- 
tue, the religion and irreligion, the ignorance, and learning, 
and philosophy of the whole world ; and all the rooted habits 
and customs, and interests of every nation; with no other 
weapons than faithful, argumentative, persuasive preaching; 
holy and exemplary lives; fervent prayers; patient and con- 
stant sufferings, even unto death; and miracles of mercy and 
beneficence. If the reader would see a masterly delineation 
of their ministry, let him carefully consider the apostle's de- 
scription of his own conduct. " Giving no offence in any 
" thing, that the ministry be not blamed : but in all things 
u approving ourselves as the ministers of God, in much 
" patience, in afflictions, in necessities, in distresses, in stripes, 
u in imprisonments, in tumults, in labours, in watchings, in 
" fastings; by pureness, by knowledge, by long-suffering, by 
" kindness, by the Holy Ghost, by love unfeigned : by the 
" word of truth, by the power of God, by the armour of 
" righteousness on the right hand and on the left : through 
" honour and dishonour ; through evil report and good re- 
" port : as deceivers, and yet true; as unknown, and yet 
" well known; as dying, yet behold, we live; as chastened, 
" but not killed ; as sorrowful, yet always rejoicing ; as poor, 
" yet making many rich ; as having nothing, and yet pos- 
<£ sessing all things."* 

To preach, as the Saviour and Judge of the world, and 
the Lord of all, the very person, whom Pontius Pilate, by 
the earnest request of the Jewish rulers, priests, scribes, and 
people, had crucified between two robbers; to preach this, in 
an enlightened age, and among the most enlightened nations; 
to preach this successfully and triumphantly : for such men 
as the apostles were, to accomplish this> to so great a degree 

* 2 Cor. ?i. 3-10. 



86 ANSWER TO THE 

as before their death, to fix the foundations of Christianity 
on so firm a basis, and to prepare the way for such future 
successes, by far inferior instruments: that Christianity should 
effect the revolutions which it has effected, and continue and 
prevail, during so many centuries, amidst such persecutions, 
and so many internal corruptions and traitors, even to this 
day, with clear and opening prospects of still greater tri- 
umphs : this, I say, is the grand wonder of the world ! 
But it was a not by might, nor by power, but by my 
" Spirit, saith the Lord of hosts." Every thing combined 
to crush Christianity in its infancy and childhood, except as 
protected and prospered by Omnipotence. — Its triumphs dur- 
ing those ages, when, being exposed to persecution, no wea- 
pons butHhose above described, were used, prepared the way 
for its subsequent successes. Other weapons, which were after- 
wards adopted, if they seemed to effect any thing, more than 
counterbalanced it, by disgracing the cause. To this day, all 
the valuable success of Christianity has been, and is effected, 
by the same weapons, (miracles excepted,) which the apostles, 
and primitive evangelists employed, and those exclusively. 
And in the same way, there seems an opening prospect of 
such increasing success, as shall fulfil the prophecy, of "the 
" Stone cut out of the mountain without hands, becoming a 
iC Mountain, and filling the whole earth." — " When the enemy 
" came in like a flood," in the late inundation of infidelity 
and atheism, " the Spirit of God lifted up a standard against 
" him." The different Societies for promoting the cause of 
Christianity, are honoured as standard-bearers; but I must 
consider the British and Foreign Bible Society, as the prin- 
cipal standard-bearer of them aH. 

Now contrast the means by which Mohammed obtained his 
triumphs : — ' 

The first step of Mohammed's emerging from obscurity was 
his marrying a rich widow, whose affairs he had successfully 



RESTORATION OF ISRAEL. 87 

conducted :. and it appears, that when he aspired to the office 
and honour of a prophet, she was his first disciple ; and then 
some of her relations joined his cause. But he laboured, 
by preaching, and other methods of that kind, with very 
discouraging success, for several years; and indeed was ex- 
posed to much opposition and persecution, from his idolatrous 
countrymen. He, at length, however, by paying court to the 
wealthy, who probably became sensible that his views might 
be rendered subservient to schemes of rapacity and ambition ; 
of conquest, plunder, and dominion ; acquired several powerful 
associates : and ere long he found himself placed at the head * 
of an army, well appointed, and eager for conflict, victory, 
and rapine. The very nature of his religion, to those who 
really credited it, supplied powerful incentives to the carnal 
mind, to fight resolutely in promoting it : while the abundant 
acquisitions made by the surviving combatants, most power- 
fully allured numbers to combine with them. Still, however, 
almost every chapter in the Koran shews the immense difficul- 
ties, which he had to encounter, from his more sceptical fol- 
lowers, because he wrought no miracles in proof of his mission. 
He is compelled to use evasions, to make vain excuses, and to 
menace those, who persisted in demanding such divine attesta- 
tions, with miracles of vengeance. As new difficulties arose, 
he added new chapters to his book, with a most imposing con- 
fidence : and when the new revelation contradicted any of those 
previously given, he did not scruple to say, that God had 
changed his mind; in direct contradiction to what has been 
called his belief of predestination ! He also pretended to work 
miracles: but he very wisely performed them, either entirely 
in private, or among a few select friends; so that the report 
of .them was the only proof to men in general of his mission. 
Every delusion was practised; and he seems fully to have 
entered into the spirit of the maxim, Si populus vult decipi, 
decipiaiur. 6 After he had made himself master of Medina, 



88 ANSWER TO THE 

c he assumed in his new revelations, a fiercer and a more san- 
6 guinary tone. — He was now commanded to propagate his 
6 religion by the sword, to destroy the monuments of idolatry ; 
6 and, without regarding the sanctity of days or months, to 
6 pursue the unbelieving nations of the earth. In the first 
6 months of his reign, he practised the lessons of this holy war- 
6 fare : the martial apostle fought in person at nine battles and 
' sieges ; and fifty enterprizes of war were achieved in ten 
< years, by himself and his lieutenants.' — Q In the exercise of 
c political government, Mohammed was compelled to abate of 
c the stern rigour of fanaticism, and to comply, in some mea- 
' sure, with the prejudices and passions of his followers, and 
c to employ even the vices of men, as the instruments of their 
c salvation — The use of fraud and perfidy, of cruelty and in- 
J justice, were often subservient to the propagation of the faith: 
c and Mohammed commanded and approved the assassination 
4 of the Jews and idolaters, who had escaped in the field of 
* battle. By the repetition of such acts, the character of Mo- 
6 hammed must have been gradually stained; and the influence 
Q of such pernicious habits, would be poorly compensated by 
8 the practice of the personal and social virtues, which are 
i necessary to maintain the reputation of a prophet, among his 
4 sectaries and friends. Of his last years, ambition was the 
4 ruling passion; and a politician will suspect, that he secretly 
•' smiled, (the victorious impostor,) at the enthusiasm of his 
' youth, and the credulity of his followers. In the support of 
; truth, the arts of fraud and fiction, may be deemed less cri- 
' minal; and he would have started at the foulness of the 
c means, had he not been satisfied of the importance and jus- 
t tice of the end.' — (Gibbon.) The reader will know how to 
appreciate such a confession, as this from the infidel author of 
' The History of the Decline and Fall of the Roman Empire;' 
and how to allow for his base insinuations. Let the reader 
compare the apostle's words, "As we are slanderously reported, 



RESTORATION OP ISRAEL. 89 

M and as some affirm that we say, Let us do evil, that good 
" may come ; whose damnation is just ;"* and learn the 
principles of our holy religion, so opposite both to the con- 
duct of Mohammed, and the insinuations of Gibbon. 

After the death of Mohammed, many most absurd miracles 
were said to have been wrought by him : but if his successors 
had used no other u weapons of warfare," than either his 
Koran, or his miracles, Mohammedism would soon have ex- 
pired with its departed founder. 

Such a sensual and worldly religion, however, enforced by 
the sword of numerous, victorious, and disciplined armies, 
full of enthusiastical devotees of their new faith, had little need 
of miracles to secure its success among the adjacent nations ; 
considering their enfeebled and distracted state. Indeed, it 
must have been a most stupendous miracle, which could have 
arrested its progress : and it is most wonderful, that with such 
means, and such armies and commanders, it did not, as an 
overwhelming deluge, spread far more extensively its most 
destructive effects. But he who said to the ocean, " Hitherto 
u . shalt thou go, and no further, and here shall thy proud 
" waves be stayed," limited and stopped its progress; exactly 
at the time, when, and as, it had been predicted by the apostle 
many ages before, + Since that period, the cause has at least 
been stationary for some ages : and there are at present (di- 
rectly contrary to the prospects which Christianity presents, at 
a far later period of its existence,) many symptoms of its 
declining influence, and indications of its approaching ruin. 

I shall rejoice, if this compendious statement may excite 
younger, and more learned men, who have access to books, 
which in my retired situation I have not, to investigate this 
subject more fully. For, though Christians have hitherto 
seemed little aware of it : Mohammedism, with the superfi- 
cial, (that is, with a vast majority of mankind,) is the most 

* Rom. iii. 5—8. t Rer. ix. 

H 



90 ANSWER TO THE 

specious and dangerous rival of Christianity on earth; and 
requires far greater study and labour to expose it, than have 
yet been employed. The most of what has been done, has 
been done by papists — But, 

Non tali auxilio, non defensoribus istis, 
Tempus eget. 

Compare then the state of the nations, as to learning, policy, 
and religion, in which Christianity triumphed, and in which 
Mohammedism triumphed; the opposite nature of the holy 
religion of Jesus, and the unholy imposture of Mohammed ; 
and the means by which each succeeded : and I trust, it must 
be allowed, that the success of Mohammedism does not afford 
so much as the shadow of an argument against the divine 
mission of the holy Jesus. 

I believe, I might now leave the whole of what Mr. C. 
says on this subject, to its doom, as requiring no further an- 
swer, (P. 17, 18.) The doctrine of the Trinity, (P. 17. I. 10,) 
and that of antitrinitarians, cannot be disposed of, or the con- 
troversy settled, by such remarks. The Jew laughing at 
Christians and Turks ; (1. 17,) the lawsuit ; (1. 18,) the castle, 
&c; (1. 28,) are surely so stated as to be displeasing even to 
considerate Jews. It is indeed grievous, that in subjects of 
infinite importance, men can so egregiously trifle; and divert 
themselves and one another, in the great concerns of eternal 
salvation or damnation. In this lawsuit there is no judge; 
the parties, witnesses, and deciders, are all the same three 
companies; viz. the Jew, the Turk, and the Christian; and 
the Jew of course decides in his own behalf. But how will 
God decide at last? "Do ye think that I will accuse you 
" to the Father: there is one that accuseth you, even Moses 
"in whom ye trust; For had ye believed Moses, ye would 
" have believed me; for he wrote of me."* I trust this will 
be proved iu the course of this work. 

* John v. 45, 46 



RESTORATION OF ISRAEL. 9£ 

The Christian, indeed, heartily believes, that the law of 
Moses is " the law of God :" but he distinguishes between, 
what was introductory to the Messiah's coming, and what is 
of permanent, nay, eternal, obligation : but the Mohammedan 
equally allows the truth of Christianity, as of the Mosaick law: 
he distorts both of them, and endeavours to maintain his sys- 
tem on the ruins of both. Mohammed never attempts to 
adduce any thing from the Old Testament, but he adds, al- 
ters, leaves out part, and pollutes, the rest. Perhaps the 
power of falsehood in marring the beauty, purity, and sim- 
plicity of scriptural narrative, does not appear more striking 
in Hesiod's dreams about Pandora's box, than in Moham- 
med's history of Joseph. 

In fact, of all the books, which I ever attempted to read, 
the Koran contains the fewest ideas, and the most wearying 
sameness. I suppose, they who, fully understanding Arabick, 
read it as, in some respects, a living language, find the 
periods and cadences sonorous and pompous. But it is the 
dullest book I ever opened : and I turn from it with a sort of 
anticipated satisfaction, not only to the sacred scriptures, or 
to the writings of Christians, or to heathen moralists; but 
even to the entertaining and ingenious fictions and trifles of 
the Latin and Greek poets. 

P. 18. 1. 4. c Good fortune attended both.' What is the 
meaning of 6 good fortune,' in the vocabulary of a Jew or 
a Christian ? I read nothing of it, either in the original scrip- 
tures, or in our translation of them. In our Prayer-book trans- 
lation of the Psalms, * good luck' thrice occurs: and it would 
be an improvement, if it were changed for some other term; 
but as it is 'good luck in the name of the Lord,' it does not 
lead us to erroneous sentiments. — The heathen considered For- 
tune as a sort of independent goddess, in some respects supe- 
rior to their other gods; and they built temples and altars, 
and offered sacrifices, to her :— and the clause 6 good fortune 



92 ANSWER TO THE 

< attended them both,' savours of the same heathenism. It has 
been seen, how God made Christianity successful : but as to 
Mohammed's success, we may write as one did under Pope 
Adrian's inscription — c Hie Deus nihil fecit :' indeed the same 
reprehension is far more justly due to all Mr. C.'s language 
in this passage — Moses, Jesus, Mohammed: Jew, Christian, 
Turk, begin, continue, and end the whole; as if altogether 
independent of God, who is not at all mentioned, except as 
the law of Moses is called e the law of God. r But this is not 
the worst. What shall we say to sucli language as this ? c If 
6 Moses should one day come to visit his castle, he would be 
6 surprised to find two castles built on the top of his: and in 
' a great rage, he would command one of his tempests, saying, 

* go ye and pluck them both off, and cast them away, and 

* let me see no more of them.' How different the language 
of prophecy! "Thus saith the Lord God; I will even rend 
" it with a stormy wind in my fury, and there shall be an 
V overflowing shower in mine anger, and great hail-stones in 
" my fury to consume it. So will I break down the wall 
" that ye have builded with untempered mortar," &c* Are 
the tempests then at the command of Moses? Are they his 
tempests? Surely this language is as contrary to the Old 
Testament as to the New. Let us at least, in pleading our 
several causes, not forget, that " the Lord reigneth." — Mr, 
C. makes the word Turk to mean the same as Mohammedan : 
(P. 17. 1. 2,) but Turk is the name of a nation, not a reli- 
gion. Probably, the Turks in general are Mohammedans: 
but the Mohammedans in Persia, the East Indies, and the 
interior of Africa, are not Turks. 

P. 18. 1. 13. ' The castle of Moses, #c/— What says 
Jeremiah on this subject ? " Behold, the days come, saith 
"the Lord, that I will make a new covenant with the house 

* Ez. xiii. 10— 16. Job xxxviii.23— 25. Ps. ctu. 25. Jer. x. IS. 
jfpn. i. 4. 



RESTORATION OF ISRAEL. 93 

" of Israel, and with (he house of Judah. Not according to 
" (he covenant which I made with their father s, when I 
" took them by the hand to bring them out of the land of 
u Egypt ; which my covenant they brake, although I was an 
"Husband unto them, saith the Lord. And this shall be 
" the covenant that I will make with the house of Israel, after 
" those days, saith the Lord, I will put my law in their 
"hearts, and write it in their inward parts; and I will be 
" their God, and they shall be my people. And they shall 
" teach no more every man his neighbour, and every man 
" his brother, saying, Know ye the Lord : for they shall all 
" know me, from the least of them unto the greatest of them, 
" saith the Lord; for I will forgive their iniquity, and I 
" will remember their sin no more." Was not the apostle 
warranted by this prediction to say, " In that he saith, a 
" new covenant, he hath made the first old; now that which 
" decayeth and waxeth old is ready to vanish away ?"* 
Even the letter and form of the law of Moses, as it relates 
to ritual observances, has, not only in its most important 
requirements been rendered impracticable, ever since the 
destruction of Jerusalem and the temple, that is for above 
seventeen hundred years; but it has also been disregarded in 
many things practicable, by the Jews in their dispersions. 

P. J 8. 1. 14. ' It -was ordained, fyc' The Messiah is 
predicted by Daniel, as coming under the fourth kingdom, 
made known by Nebuchadnezzar's dream :t but his com- 
ing was predicted under the emblem of u a Stone cut out 
without hands;" evidently intimating the feeble beginnings of 
his kingdom; being of the same import with the parables of 
the grain of mustard-seed, and of the leaven, by which Jesus 
Christ predicted the nature and progress of his gospel, f Its 
original was small, and its success gradual, and at first unob* 

* Jer. xxxi. 31—34 Heb. viii. 8—13. + Dan. ii. 31, 35, 44, 45. 

+ Matt, xiii.3 1—33. 



94 ANSWER TO THE 

served by the rulers of the world : it proceeded without any 
human help, or power, and amidst great opposition from man. 
The coming of the Messiah must indeed be under the fourth 
kingdom; and so was the coming of Jesus: but it is, his 
final success, when " the Stone cut out without hands, became 
" a great Mountain, and rilled the whole earth," which is pre- 
dicted, as taking place when the fourth kingdom was divided 
into ten kingdoms. There is no intimation that the Messiah 
should not come till that time: on the contrary the same pro- 
phet predicted, that he should come before the desolations of 
Jerusalem.* — " Of the increase of his government and peace 
" there shall be no end," says Isaiah.t Jesus came when the 
fourth kingdom had attained to its height of power and do- 
minion : and by the influence of his gospel, and those " wea- 
" pons of warfare," which have been described, he under- 
mined and subverted the pagan idolatrous power of Rome; 
and its temporal dominion at length was enfeebled, till ten 
kingdoms were formed from the ruins of that unwieldy fabrick; 
the legs and thighs of iron terminated in the ten toes of the 
image ; and in this form, a the Stone cut out without hands 
" shall smite the image," and fully dissipate it as chaff, and 
" shall become a great Mountain and fill the whole earth." 
This remains to be fulfilled ; but it is connected with the last 
victories, and largest increase of the kingdom, of the Messiah, 
and not with his first coming, and his feeble beginnings. 
Indeed nothing in the whole prophecy is at all spoken con- 
cerning the coming of the Messiah ; but merely about the 
fifth kingdom, and its final prevalence, and its u filling the 
" whole earth." 

P. 18. 1. 23. 'Is the Messiah to come twice?' 
Christians do not suppose that the Messiah will come twice, 
in that sense in which Mr. C. seems to propose the question: 
or, a second time, until he shall come in glory to judge the 

* Dan. ix. 24—27. + I*, i*. ?• 



RESTORATION OF ISRAEL. 95 

world. But in that sense, in which it has been shewed, that 
he came in the early times of the gospel, to set up his king- 
dom, to rescue his persecuted church, and to take vengeance 
on his crucifiers, by destroying Jerusalem and the temple, 
and inflicting the most tremendous judgments on the Jews : 
even by the power of his Providence, and by the sacred 
influence of his holy Spirit. He will also come again ere 
long, to dissipate all the remains of the Roman, antichristian, 
persecuting empire, and "to fill the earth with his glory .'V 
He came once "as a Child born, as a Son given ;" "as 
" a Root out of a dry ground, without form or comeliness, 
" or any beauty that men should desire him:"* but he shall 
come again gloriously, as Lord of all, as " King of kings 
and Lord of lords," to take to himself the kingdom over all 
the earth. 

Some Christians indeed expect his personal appearance and 
reign on earth: but this seems, to me at least, not capable 
of proof, either from the Old Testament or the New: and 
the first verses of the sixty-third chapter of Isaiah, clearly 
predict his coming as a Conqueror, to destroy his enemies, 
and rescue his people; indeed as clearly as any part of the 
New Testament. 

Thus Daniel also says, "I saw in the night visions, and 
" behold one like the Son of man came with the clouds of 
" heaven, and came to the Ancient of days; and there was 
" given to him dominion, and glory, and a kingdom, that 
" all people, nations, and languages should serve him i his 
" dominion is an everlasting dominion, which shall not pasl 
" away, and his kingdom that which shall not be destroyed."+ 
u The Son of man," is here spoken of, not as coming from 
heaven to earth, to receive this kingdom; much less as born 
on earth, and coming as " a Child born, and a Son given ;" 
but as ascending from the earth, into the presence of "the 

* Is. ix. 6, T. liii. 1,2. + Dan. \ii. 13, 14, 



96 ANSWER TO THE 

" Ancient of days," and receiving from him this kingdom. 
This then, however interpreted, must be distinct from his 
first coming, as " a Child born." ' Though the immedi- 
ate Ruler of this kingdom be called "the Son of man:" 

* yet it is obvious, that there is something amazing in the 
c prophetick description of the high honour and glory that 
c is given to him. There is at least some difficulty in con- 
6 ceiving, how such everlasting glory and dominion should 
c belong to any one, who should be no more than man, 
c or a mere creature : and particularly in conceiving how 
c such magnificent things should be ascribed to one, who 
c was no more than " the Son of man," by the prophets 
f who inculcated so strongly and justly, that all mere 

* creatures, are before God, as nothing, and less than 
e nothing.' — (Maclaurin.) 

If Christians have formed expectations, which the scripture 
does not warrant, that may be shewn : but the coming of 
Christ has been so unanswerably proved to be predicted, as 
an event preceding the destruction of the temple by the 
Romans, and the dispersion of the Jews": that no misappre- 
hension of that kind can affect the main question. 

Was the " little Stone " a great Mountain filling, or imme- 
diately to " fill the whole earth," at the very time when it 
was "cut out of the mountain without hands?" Isaiah pro- 
phecies that of "the increase of his government and peace 
" there shall be no end :" but this imagination would pre- 
clude increase. The prophet says, " In the days of those 
" kings," and not after they were destroyed, but when they 
were in full dominion; and his language implies, that the 
kingdom, which the God of heaven would set up, would 
have a sharp conflict with opposing powers, before its final 
victory and triumph.* It should be carefully observed, that 
the coming of the Messiah is not mentioued in this whole 

* Dan. ii. 44. 



RESTORATION OF ISRAEL. 97 

prophecy, nor even the Messiah himself. Mr. C. indeed 
says, * It pleased God to shew to Nebuchadnezzar in a dream 
1 what should come to pass until the coming of the Messiah, 
c and that there should be four empires until that time. (P. 
19c 1. 5.) But this is so far from being accurate, that nei- 
ther Nebuchadnezzar, nor any other man, would ever have 
known that a Messiah should come at all; if no clearer pre- 
dictions of his coming had been given, than this prophecy 
contains. — With the other prophecies before us, we can 
understand that the fifth kingdom predicted is that of the 
Messiah: but, neither from Nebuchadnezzar's dream itself, 
nor from Daniel's interpretation of it, could any man have 
known this. If Christians have indeed adduced it as the grand 
proof that the Messiah should come twice; they seem to have 
acted very injudiciously ; for, in fact, the coming of the Mes- 
siah at all cannot be proved from it, as an insulated pro- 
phecy; much less can any conclusive argument be deduced, 
respecting the time of his coming. — We only learn that the 
fifth kingdom, the kingdom which " the God of heaven should 
u set up," would grow from " a Stone, cut out without hands, 
"and become a great Mountain, and fill the whole earth;" 
and that this vast enlargement of the Stone, into a Mountain 
filling the whole earth, would take place after the fourth 
kingdom had been divided, and would be introduced by its 
entire destruction and dispersion.* The dream deposes no- 
thing beyond this: all else must be added, either from other 
scriptures, or from human traditions and imaginations. 

P. 20. 1. 11. 'How could it be that the Messiah, #c.' 
Answer: By his rising from the dead, and ascending into 
heaven, and being invested, as the Son of man, with all 
authority and "power in heaven and earth." 

L. 14. < He could not come before the end of the fourth 
* empire: How then could he subvert it ? 

* Ban. ii. SS— 35. 44, 45. See Is, ii. 2~ 4, 
o 



9S ANSWER TO THE 

P. 20. 1. 26. 6 The person who hath eyes, <$-c.' Important 
subjects must be discussed by argument ; and not by assum-' 
ing wisdom and truth to be on our side. The reader may 
obtain some information on this point from the texts referred 
to below.* 

P. 2h 1. 6. c He will smite them only once, ^c.' Where 
docs Daniel say this ? He shall smite them, and their de- 
struction will be effected : but nothing is spoken whether it 
will be by one blow or by many, at once or in a course of 
ages. 

P. 21. 1. 16. 'No Messiah foii the Gentiles,' The 
first text adduced as a proof of this position, is an exhorta- 
tion, or command, to " the daughter of Zion to rejoice, &c," 
But exhortations are not always complied with; commands 
are not always obeyed ; nor were they by " the daughter of 
"Zion," either in this, or in numerous other instances. "The 
" daughter of Zion/' had cause to rejoice, and ought to 
have rejoiced, when her King came unto her : and some, yea 
many, of the tens of thousands of the Jews did rejoice ;t but 
as the nation in general, and the inhabitants of Jerusalem, in 
particular, rejected and crucified their King, and persecuted 
with unrelenting enmity his loyal subjects, they were ad- 
judged traitors ; and no wonder that the traitors did not rejoice 
at the coming of their King. (1. 24.) No doubt the Messiah 
is especially " the King of Zion ;" and Jesus came to Zion. 
Unto thee, and not to another. (1. 19.) In the next verse 
after the text quoted, it is said, "He shall speak peace unto 
" the heathen; and his dominion shall be from sea even to 
" sea, and from the river even to the ends of the earth, "$ 
The other texts adduced, (1. 30, &c.) either relate to widely 

* Prov. iii. 5, 6. xxvi. 1?. Is. vi. 9, 10. xxix. 10-14. xlii. 19, 20. 
Rom. xi. 7—10. 2 Cor. iii. 13— -IS. 

t Zech.ix. 9, 10. Matt. xxi. 4-11. Mark xi. 9-11. Luke xix. 36— 38. 
Jofen xii. 12— 19. + Zech. ix. 10. Kph. ii. 15-17. 



RESTORATION OF ISRAEL. 99 

different subjects, from (he coming of the Messiah, and the 
question under consideration; or they will come in our way, 
when we consider what the prophets foretold, concerning the 
reception of the promised Messiah by his countrymen, and 
the event of their conduct in this particular. 

P. 22. 1. b. c There is no Messiah, #c.' Certainly if Jesus 
be not the Messiah, the Gentiles have none ; nor the Jews 
either. Wherever Mr. C. finds a proof, that the Messiah 
would be Man, he imagines that he has found a proof that 
he is no more than man: (p. 6:) and wherever he finds, that 
the Messiah should come to Israel, he imagines he has found 
a proof, that he will not come to any except Israel. But 
was it predicted, that the Messiah would deliver Israel, even 
if they obstinately rejected him? and all Israelites, however 
wicked? and none but Israelites? — Moses and the prophets 
teach a far different doctrine. 

u Thy King cometh". e but not the King of the Gentiles? 
a Unto thee" c but not" to another.' Some may think the 
whole of this is a quotation from the prophet; but the latter 
part of each clause is either interpolation, or unfounded ex- 
position. The prophecy from Joel, some detached parts of 
which are quoted, does not mention the Messiah at all, or 
the time of his coming. It is a remarkable prediction of 
Israel's Restoration, and the terrible destruction of those who 
obstinately oppose it; and of other coincident events, which 
cannot be clearly understood till the fulfillment.— But, consi- 
dered as the sequel of the preceding chapter, the whole 
sets before us, 1st, The pouring out of the Holy Spirit on 
the apostles and Jews, after our Lord's ascension. 2dly, The 
terrible destruction of the unbelieving Jews, at the taking 
and burning of their city; and their subsequent sufferings 
and oppressions; and 3dly, Their restoration and the destruc- 
tion of their enemies. 

P. 22. I. 19. 'No Messiah for the Gentiles, — By 



100 w ANSWER TO THE 

' the proof of their gospel, fyc' Here- a similar interpolation 
occurs, but not of the Gentiles; as if these were the words 
of Matthew!* 

To prove from the New Testament, that there is no 
Messiah for the Gentiles, is such an arduous attempt, that 
lie who succeeds in it, needs not despair of accomplishing 
any thing which he can possibly undertake. But far diffe- 
rent proof will be requisite, than that which is here given. 
A few hints on the texts quoted, and the nse made of them, 
will follow the more direct argument, that the Messiah is 
predicted in the Old Testament, and recorded in the gospel, 
as 'the Messiah of the Gentiles' as well as of the Jews. All 
the prophecies, however, which speak expressly of the Mes- 
siah, with one voice announce him to be the "Messiah of 
"the Gentiles," as well as of Israel: but all these, as well 
as the numerous passages which the New Testament con- 
tains on this subject, are by Mr. C. passed over in entire 
silence, as if they did not exist. I, however, must adduce 
some of them a3 a specimen. — The first predictions of scrip- 
ture which can possibly relate to this subject, having been 
given at the very time, when the distinction between Abra- 
ham and his seed, and the "families of the Gentiles," began 
to be revealed, is decisive on this question. To Abraham: 
* In thee shall all the families of the earth be blessed"f— 
u In thy Seed shall all the nations of the earth be blessed"^: — 
And to Isaac, " In thy Seed shall all the nations Of the earth 
" be blessed"§— And to Jacob, " In thee, and in thy Seed, 
" shall all the families of the earth be blessed."!! Now, was 
the Messiah predicted in these promises to the patriarchs, 
or was he not? — If he were, the question is at once com- 
pletely answered. All nations were to be "blessed in him," 
even " all the families of the Gentiles." If not, how, and 

* Mutt- ii. 6. + Gen. x. 5. 20. 31, 32. xii. 3. % Gen. xxii. 18. 

S Gen. xxvi. 4. fl Gen. xxviii. 14. 



RESTORATION OF ISRAEL. # 101 

when, and in what " seed of Abraham, Isaac, and Jacob/' 
have "all nations been blessed?" or, shall they hereafter be 
blessed? This question requires and demands a clear and 
full answer; or the cause is abandoned, and no such answer 
can possibly be given. 

I shall reserve to another place, the words of God by 
Moses, " Rejoice ye nations with his people;"* because Mr. 
C. has made an observation on them, which will require 
notice, (p. 88.) But probably, most readers will allow that 
the apostle has made the proper application of it : and how 
could any of the nations, or Gentiles, continuing such, 
"rejoice with Israel," if there were no Messiaii for them? 
The language of the second Psalm demands our particular 
attention: for several things, contained in it, can be verified 
in no other but the Messiah. "Yet have I set," (or 
anointed^ Marg. Heb.) " my King upon my holy hill of 
" Zion — I will declare the decree — The Lord hath said 
" unto rae, Thou art my Son, this day have I begotten 
" thee. Ask of me, and I will give thee the heathen for 
" thine inheritance, and the uttermost parts of the earth for 
" thy possession. Thou shalt break them with a rod of 
" iron, and shall dash them in pieces like a potter's vessel. 
" Be wise now therefore, O ye kings ; be instructed, ye 
"judges of the earth. Serve the Lord with fear, and re- 
" joice with reverence. Kiss the Son, lest he be angry, 
" and so ye perish from the way, when his wrath is kindled 
" but a little. Blessed are all they that put their trust in 
" him."t How is this, that, in the midst of a prophecy of 
the Messiah, as " breaking- the nations with a rod of iron, 
" and dashing them in pieces as a potter's vessel ;" the kings 
and judges of the earth are called on to kiss "the Son lest 
" he be angry ?" Does not this imply submitting to him, 
and vowing allegiance to him, yea, honouring him as their Lord 

* Deut. xxxii. 43. Rom. xv. 10. t Vs. ii. G-12. 



102 ANSWER TO THE 

and God?* How is it that they are not only thus called 
on to avoid or deprecate his wrath, and escape destruction: 
but that a general blessing is pronounced on all, /who "put 
"their trust in him?" How *could this be, if there 'were no 
6 Messiah for the Gentiles? Or, what blessing could be to 
those who trusted in him, if he were no more than Man, 
and "the Son of man," as other men are?t If any assert 
that this Psalm is not a prophecy of the Messiah; let him 
shew, by a fair and particular explanation of the terms 
employed in it, and by adducing facts coincident with it; 
how it was or could be fulfilled in David, or in any 
other, except David's Son and David's Lord; u the only 
" Begotten of the Father, full of grace and truth." — In the 
twenty-second Psalm, which will hereafter be shewn to be 
a most undeniable prophecy of "the sufferings of Christ, 
"and the glory that followed, "J it is said, u All the ends 
"of the earth shall remember themselves, and be turned 
" unto the Lord, and all the kindreds of the nations shall 
" worship before him." — " A seed shall serve him ; they 
"shall be counted to the Lord for a generation. They 
" shall come and declare his righteousness to a people that 
" shall be born, that he hath done this.' ? § It is here pre- 
dicted, that all nations on earth shall, through the Messiah, 
become the worshippers of Jehovah; and in him, "a 
"generation,'' and "a chosen generation," like that of Israel; 
ic a nation that shall be born," according to the prophecies 
of Isaiah ; " He shall be called the everlasting Father," or, 
"the Father of the age to come." and "He shall see his 
" seed, and shall prolong his days, and the pleasure of the 
" Lord shall prosper in his hand."|| 

In another Psalm, it is said, " His name shall endure for 

* 1 Sara. x. 1. 1 Kings xix. 18, Hos. xiii. 2. 
+ rs.cxlvi. 3—6. Jer. xvii. 5—8. + Luke xxiv. 26,27. 44—47. 

1 Pet. i. 10—12. ^ Ps. xxii.«7— 31. j| Is. ix. 6. liii. to. 



RESTORATION OF ISRAEL. 103 

" ever: his name shall be continued as long as the sun: and 
" men shall be blessed in him ; all nations shall call him 
"blessed:"* or, "shall bless themselves in him;" the very 
words, are used in the original, which occur in the promise 
made to Abraham,t except as the preterite with the vau con- 
versive, is used in one place, and the future in the other. 
Now, is this Psalm a prophecy of the Messiah, or is it 
not? If it be, then, u all nations shall bless themselves in 
" him, " and " call him blessed :" but how can this be, 
if there be c no Messiah for the Gentiles ?' If it is not ; let 
it be shewn how the several particulars predicted in it, were, 
or could be, accomplished in the short lived glory of 
Solomon's reign.—" Surely a greater than Solomon is here !" 

" The Lord hath made known his salvation : his righte- 
" ousness hath he openly shewed in the sight of the heathen. 
" He hath remembered his mercy and truth to the house of 
" Israel ; and all the ends of the earth have seen the Salva- 
" tion of our God." " Make a joyful noise unto God, all 
" the earth, &c."t But how shall " all the ends of the 
"earth see and rejoice in the Salvation of God," if there 
be ' no Messiah for the Gentiles ?' 

But, for the sake of brevity, I shall pass over many other 
evident predictions of the same events. It will not be de- 
nied, that Isaiah prophesied of the Messiah, as " the Rod 
" from the stem of Jesse," in the eleventh chapter : but he 
there says, u The earth shall be full of the knowledge of 
" the Lord, as the waters cover the sea. And in that day 
" there shall be a root of Jesse, which shall stand for an 
" ensign to the people, to it shall the Gentiles seek, and his 
" rest shall be glorious." This precedes the prediction of 
4 the Restoration of Israel,' and the song of praise prepared 
by the Holy Spirit, for the use of converted Israel on that 

* Ps. Ixxii. 17. t Gen. xxii. 18. 

^ Ps. x«viii. 2—4, See also Ps, Ixxxvi. 9. cxvii. 



104 ANSWER TO THE 

grand occasion.* The apostle quotes part of the prophecy 
from the Septuagint: "He that shall arise to reign over the 
" Gentiles, in him shall the Gentiles trust. "t This gives 
the real import, though not an exact translation. Let it, 
however, be observed, that he who sprang from Jesse's root, 
would "stand for. an ensign to the peoples;"^: and " to him 
" would the Gentiles seek ; and his rest would be glorious." 
For, Shiloh being come, " to him would the gathering of 
" the peoples be;" "All nations would bless themselves in 
" him," and find a " more glorious rest," than Israel did in 
Canaan. § Now the Gentiles could not flock to the Messiah, 
as to a standard ; || they could not seek to him, and find a 
"glorious rest in him;" if there were < no Messiah for the 
< Gentiles.'* 

" In this mountain shall the Lord of hosts make to all 
peoples'' (plural,) " a feast of fat things, a feast of wines 
" on the lees, of fat things full of marrow, of wines on 
" the lees well refined. And he will destroy in this moun- 
" tain the face of the covering cast over all peoples, and 
iC the veil which is spread over all nations, &c."** How, 
or when, has this prophecy been fulfilled, or can it be 
fulfilled, except the blessings of Messiah's reign be im- 
parted to all nations ? And how is it possible, if there be 
'no Messiah for the Gentiles?' 

" Behold my Servant, whom I uphold, my Elect in whom 
" my soul delighteth, I have put my Spirit upon him ; he 
"shall bring forth judgment to the Gentiles.— He shall not 
"fail or be discouraged, till he have set judgment in the 
" earth ; and the isles shall wait for his law."+t — " In his 
"name shall the Gentiles trust." (Sept.) Thus the evangelist 

* Is. xi. 9— 16. xii. + Rom. xv. 12. + John iii. 14, 15. xii. 32. 

S Mat. xi. 28—30. Heb. iv/ 8, 9. |) Is. v. 26. xiii. 2.' xviii, 3. 

xxx. 17. Heb. I See also Is. xix. 23—25. ** Is. xxv. 5—8. 

++ Is. xlii. l — i. 



RESTORATION OF ISRAEL. 105 

quotes it. His law, evidently means his instruction, doctrine, 
command, as in another prophecy of Isaiah.* " For his 
" law shall the Gentiles look with expectation," 171T* t 
u The Lord hath called thee in righteousness, and will 
" hold thine hand, and will keep thee, and will give thee 
" for a covenant of the people, for a Light to the Gentiles ; 
" to open the blind eyes, to bring out the prisoners from 
" the prison ; and them that sit in darkness out of the 
"prison-house." — " Sing unto the Lord a new song; and 
u his praise from the end of the earth, ye that go down 
46 to the sea, and alt that is therein.; the isles and all the 
" inhabitants thereof.":):— What ! < Is there no Messiah for the 
' Gentiles?' When "the Gentiles shall wait for his law;" 
he " shall be the Light of the Gentiles." " When all the in- 
" habitants of the isles shall sing," on account of him, " a 
" new song unto the Lord."§ Who can help recollecting, 
in this connexion, the words of old Simeon ? " Mine eyes 
" have seen thy Salvation ; which thou hast prepared before 
" the face of all people ; a Light to lighten the Gentiles, 
* and to be the glory of thy people Israel.")] 

" And now, saith the Lord, who formed me from the 
" womb, to be his Servant, to bring Jacob again to him : 
K though Israel be not gathered ; yet shall I be glorious 
" in the eyes of the Lord, and my God shall be my 
96 Strength. And he said, It is a light thing, that thou 
" shouldest be my servant to raise up the tribes of Jacob, 
" and to restore the preserved of Israel. I will also give 
"thee for a Light of the Gentiles, that thou mayest be my 
" salvation to the ends of the earth." 5 Some parts of this 
prediction will come again under consideration : but the 
question here recurs ; Is the whole a prophecy of the 

* Is. ii. 2—4. + Is.xlii. 5. li. 5. Heb. + Is. xlii. 6, T. 10—12. 

Zech. ix. 11. Acts xx vi. 18—20. % Rev. v. 9, 10. xiv. 3. 

I Lukeii. 25—32. Actsxii. 47. xxviii. 28. % Is. xlix. 5—12, 

P 



106 ANSWER TO THE 

Messiah, or is it not? If not: whom, and what events, does 
it foretel ? When hath it been, or when will it be, fulfilled ? 
It is impossible to give any other interpretation of it, con- 
sidered clause by clause, than that which refers it to the 
Messiah; the treatment, which he met with from the Jews* 
and the calling of the Gentiles : but how can these things 
be, if there be *' no Messiah for the Gentiles ?' It foretels 
also, that Israel, as a nation would not be gathered by 
the Messiah ; but only a remnant of them, called " the 
u preserved of Israel. 5 ' For 6i the Redeemer of Israel, and 
" his holy One," addressed " him, whom man despisetb, 
" whom the nation abhorreth, a servant of rulers ;" yet 
it is predicted that iQ kings shall see and arise, princes also 
"shall worship, because of the Lord, who is faithful;" 
with much more to the same effect.* — iC Behold," says the 
Lord, u I have given him for a Witness to the people, 
■" a Leader and a Commander to the people. Behold, thou 
iC shalt call a nation, that thou knowest not, and nations 
" that knew not thee, shall run unto thee.''t Who is this, 
to whom " nations, who knew him not shall run," but 
" Sbiloh, to whom the gathering of the people shall be?" 
Is not then the Messiah predicted, as the Messiah of the 
Gentiles ?;£ 

In fact, I feel myself in this part of my subject, pressed 
with a considerable difficulty ; having only the choice of two 
things, each apart undescribable : viz, either to pass over, 
and as it were suppress, a great part of the evidence ; or to 
weary the reader with tediousr argument, and superfluous 
evidence. I, therefore, only just touch upon points which 
might with great advantage be more fully opened, were 
proofs scanty ; and pass over, or merely refer to, portions 

* Is. xlix. 22, 23. t Is. Iv. 4, 5. See also Is. Ix. Ixv. 1, 2, 

compared with Rom. x. 1!)— 21. % Is, Ixv. 14, 15, compared with 

Acts xi. 26. Ixvi. 18 — 22. 






RESTORATION OF ISRAEL. 107 

of scripture, alone sufficient to decide the argument, beyond 
all reasonable controversy. Some of these will come in our 
way, on other topicks; and I must hasten to conclude this 
part, by a few quotations from the other prophets. 

" O Lord," says Jeremiah, " my Strength and my For- 
" tress, the Gentiles shall come unto thee from the ends of 
" the earth, and shall say, Surely our fathers inherited lies, 
" vanity, and things wherein there is no profit." * Cer- 
tainly " the Gentiles from the ends of the earth," are here 
represented, as, of their own accord, u coming unto" the true 
God, as renouncing idols, and as avowing themselves his 
worshippers. But shall' this take place under the Messiah's 
reign, or at some other time? 

Do the apostles give the true meaning of the predictions 
of Hosea, when they apply them to the conversion of the 
Gentiles ? — " I will call them my people, which were not 
* my people, and her beloved, which was not beloved : 
" and it shall come to pass, that in the place, where it was 
" said unto them, ye are not my people, there shall they 
" be called the children of the living God."+ Certainly, 
apart from all claims of inspiration, the application must be 
considered as very reasonable and apposite, by every atten- 
tive and impartial reader. 

One would suppose, that a man, not previously biassed 
either way, could hardly avoid falling in with the apostle 
James's application of a prophecy by Amos. H Simeon hath 
u declared, how God did at the first visit the Gentiles, to 
u take out of them a people for his name : and to this 
c agree the words of the prophets, as it is written, After 
" this I will return, and build again the tabernacle of David, 
" which is fallen down ; and I will build again the ruins 
" thereof, and will set them up ; that the residue of men 

* Jer. xvi. 19. + Compare Hos. i. 10. ii. 23. with Rom, Lx. 25, 26. 

1 Pet ii. 9, 10. 



108 ANSWER TO THE 

" may seek after the Lord, and all the Gentiles, upon whom 
" my name is called, saith the Lord who doeth all these 
"things."* The variation of the Septuagint, whence for 
substance the quotation is made, from the Hebrew text, as 
it stands at present, does not at all affect the general mean- 
ing. But the reader may observe, that in Amos, this pre- 
diction concerning the Gentiles, is introduced between a 
remarkable prophecy of the dispersion of Israel, as at this 
day; and another as remarkable, a prediction of his resto- 
ration ;t and that it is expressly connected with the king- 
dom of the Son of David. — Again, another prophet says, 
" The' Lord will famish all the gods of the earth ; and 
" men shall worship him, every one from his place, even 
" all the isles of the .heathen. "J Does not this foretel the 
conversion of Gentiles, to the worship of the true God, not 
at Jerusalem, but " every one from his place ?" and when 
shall this be, but under the reign of the Messiah ?$ 

" Sing and rejoice, O daughter of Zion, for lo, I come, 
" and I will dwell in the midst of thee, saith the Lord ; 
"and many nations shall be joined together to the Lord 
" in that day, and shall be my people ; and thou shalt 
"know that the Lord of hosts hath sent me unto thee." || 
Who is the Speaker in this prediction? Is not the Messiah? 
When he comes to the daughter of Zion " many nations shall 
"be joined to the Lord, and become his people/' The 
passage, from the eighth of Zechariah has before been 
considered. 

" From the rising of the sun, unto the going down thereof, 
" my name shall be great among the Gentiles ; and in evert/ 
"place, incense shall be offered unto my name, and a 
"pure offering; for my name shall be great among the 
u heathen."? 

* Comp. Am. ix. 11, 12. with Acts xv. U— 17. t Am. i*. 9-15. 

% Zeph. ii. ii. ^ Zeph. iii. 9. H Zech. ii. 10, II. f Mai. i. 11. 



RESTORATION OF ISRAEL. 109 

To what times does this last of the ancient prophets 
refer in this prediction? Does he not evidently speak of 
the times of the Messiah ? " Under his reign, the name of 
" Jehovah, shall be great among the Gentiles," and '" in 
" every place" acceptable worship shall be rendered ; as ac- 
ceptable, as the incense and oblations at the temple, when 
presented in the most proper manner : But how can this 
be, if there is f no Messiah for the Gentiles ?' 

u To him give all the prophets witness, that through his 
" name whosoever believeth in him shall receive remission 
C( of sins."* " Is he the God of the Jews only ? is he not 
"also of the Gentiles? Yes of the Gentiles also.''+ — When 
it is considered, that Israel, taken at his largest increase, 
through all generations hitherto, hath not formed one hun- 
dredth part of the human species, probably not above one 
third of that proportion ; the mind revolts from the idea of 
the Creator wholly overlooking all the rest of mankind, and 
confining all his special favours to this single nation. No- 
thing could reconcile the man of reflection to this, but 
some clear proof, that this favoured nation was, either by 
nature, or at least by grace, and in character, decidedly 
more holy and devoted to God, than other nations : but 
their whole scriptural history, and the testimonies of Moses 
and all the prophets, and even that of their own historian, 
decide against this. It would also be previously expected, 
in this case, that uniform pre-eminence in prosperity, as 
well as piety, would have been conspicuous, in all the 
annals of the nation : but the contrary to this has hitherto 
been the case; and the whole term from the calling of 
Abraham to this day, must constitute a vast proportion of 
the duration of the world, according to the scriptures. — If, 
however, the word of God had so decided it, though contrary 
to all analogy and reasoning, we ought to be silent, and 

* Acts x. 43. + Rom. iii. 29. 



110 ANSWER TO THE 

adore the depths, which we cannot fathom: but, while a 
precedency of honour and distinction is reserved for Israel; 
it seems to be the clear tenour of scripture, that this prece- 
dency was not conceded, merely for their own benefit; but, 
that they might be a blessing to the nations of the earth in 
general. " I will bless thee, and thou shalt be a blessing ;" 
" In thee and in thy Seed shall all the families of the earth 
" be blessed." This Israel has been, and shall be, most 
eminently : and it might be thought this was more desirable 
and honourable, than a monopoly of blessings, with curses 
on all other nations on their account. 

But Mr. C. is not apt to despair of his cause : and what 
it was impossible he could support out of the Old Testa- 
ment, he attempts to prove from the New ! 

In quoting from Matthew, he inserts, c but not the 
* Gentiles;' (p. 22. 1. 22,) which is assuming the point in 
debate. The scribes did not consider the Messiah, as the 
Messiah of the Gentiles ; and neither the prophet, nor the 
evangelist was speaking on that subject. 

P. 22. 1. 24. ' J am not sent, ^c' The personal ministry 
of Christ was intended to be principally among " the lost 
u sheep of the house of Israel :" yet he healed the centu- 
rion's servant, and commended his faith ; and added, * Many 
" shall come from the east, and from the west, and shall 
i( sit down with Abraham, and Isaac, and Jacob, in (he 
" kingdom of heaven : but the children of the kingdom 
" shall be cast out, into outer darkness, where shall be 
" weeping and gnashing of teeth."* He healed also the 
daughter of the woman of Canaan, and commended her 
faith.+ He spent two days among the Samaritans.^ He 
said expressly to the chief priests and elders, " The kingdom 
" of God shall be taken from you, and given to a nation 

* Matt. viii. 5—13. + Matt. xy. 21—28. ± John iv. 39—42. 



RESTORATION OF ISRAEL, III 

* bringing forth the fruit thereof.*'* And his instructions 
to his apostles shew what he purposed, concerning his future 
church or kingdom.-)- — It would not be fair, to argue with 
Jews from the New Testament, if they did not absurdly 
claim its authority, against the whole religion contained in 
it. But this assuredly can never serve their cause. 

L. 25. w When the Son of ma??, tycS — When our Lord 
says to his apostles, " Ye shall sit on twelve thrones, judg- 
" ing the twelve tribes of Israel ;"{ he was so far from ex- 
clusively assigning the blessings of his kingdom to Israel, 
that he predicted the condemnation of Israel, by the testimony 
and judgi eat of his apostles. § 

Last line. e Christ forgot the whole world, #c> — What 
has already been stated sufficiently answers this; especially 
his commission, given to the apostles, II and his account of 
the day of judgment. 5 

P. 23. 1. 7. 'Neither Christ, tycS—By far the greatest 
part of the history of Christianity, in the acts of the apostles, 
and the apostolical epistles, relate to the Gentiles. But let 
the reader consult the passages referred to.** 

It does not appear, why the quotation from Philippians 
was brought in (I. 10, 11;) except to introduce the asser- 
tion that follows; which would have stood quite as well 
alone as with this introduction. 

L. 14. e Hitherto we have proved, fyc? — I trust the con- 
trary to all this has been fully proved: viz, That the 
Messiah is come ; that the Messiah was predicted, as " the 
" Messiah of the Gentiles," as well as of Israel ; that Jesus 
was the promised Messiah ; and that he is u over all, God 
" blessed for evermore." 

* Matt. xxi. 43. t Matt, xxviii. 19, 20. Mark xvi. 15, 16. 

Luke xxiv. 47. J Matt. xix. 28. § 1 Cor. vi. 1—6. 

U Matt, xxviii. 19, 20. Mark xvi. 15, 16. Luke xxiv. 47. H Matt. xxv. 
31—46. ** Rom. Hi. 29. ix. 24—32. x. 12—21. xi. 11—13- 

1 Thes. ii. 16, 17. 



112 ANSWER TO TfafE 

L. 21, 22. < / «m sent only to the house of Israel, #c 
"I am not sent, but to the lost sheep of the house of 
"Israel." These are our Lord's words in the passage 
referred to.* His personal ministry, and his commission to his 
apostles have already been considered : and it will hereafter 
be fully shewn, that " the house of Israel," including and 
principally signifying the rulers, priests, and teachers of 
Israel; that is, "the blind guides," false teachers, and hypo- 
critical wicked rulers of Israel ; means something vastly 
different from "the lost sheep of the house of Israel." He 
was sent " to the lost sheep," and not to the wicked 
shepherds "of Israel;" through whose crimes, the people 
were " as sheep not having a shepherd. "t 

L. 23. * Why did they not believe in him? 1 Answer, 
" Because they had not the love of God in them :" " be- 
" cause they received honour one of another, and sought not 
" the honour which cometh from God only :" and because 
" they loved the praise of men, more than the praise of 
" God. "J Because of the ambition, avarice, enmity against 
God, and wickedness of their hearts and lives. 

L. 24. c Whose word shall stand, #c.' — I know not, how 
Mr. C. means to apply this : but certainly the unbelief of 
the Jews, when the Messiah came, fulfilled and established 
" the words of God," as spoken by the ancient prophets. § 
This will be shewn more fully hereafter : at present, let it 
be noticed, that Zechariah distinguishes between the " poor 
" of the flock, that waited" on the Messiah ; or " the lost 
" sheep of the house of Israel," and all the rest of Israel, 
especially the pastors of the flock, 

L. 26. < When Moses fyc.' Did the Israelites so unre- 
servedly welcome Moses, when God sent him to them, as 

* Matt. xv. 24. + Mark yi. 34. - + Joha v. 42—44. viii. 38. 

42—44. x\\. 43. ^ Is. *li*. 4, 5. 7. liii. I, *• Zectu xi. 7— 11. 

Mai. iii. 1, 2. Rom. iii. 3, 4. 



RESTORATION OP ISRAEL. , 113 

as to give Mr. C. a ground of glorying on that account? 
The narrative given us by Moses himself, and the language 
of all the prophets, exhibit a widely different view of the 
subject. The mission of Moses was expressly for the pur- 
pose of bringing Israel, as a nation, out of Egypt; their 
conduct therefore was not permitted wholly to defeat this 
design. "But," says God by Ezekiel, "they rebelled 
"against me, and would not hearken unto me; then I said, 
" I will pour out my fury upon them, to accomplish my 
" anger against them in the midst of the land of Egypt. 
" But I wrought for my name's sake, that it should not be 
" polluted before the heathen."* And Moses, having num- 
bered up many of the rebellions of Israel, concludes by say- 
ing, "Ye have been rebellious against the Loud from the 
" day that I knew you."+ Nothing but the terrifick dis- 
plays of the divine glory, and dreadful miracles, by which 
thousands at a time were destroyed, proved sufficient to curb 
iheir reyolting and rebellious spirit; and to deter them from 
stoning Moses, and returning unto Egypt: so that the 
event was, that the generation which God brought out of 
Egypt, fell in the wilderness, by the awful judgments of 
God, notwithstanding the persevering intercessions of Moses 
and Aaron for them .J This was also expressly the punishment 
of their unbelief: " Yea, they despised the pleasant land, 
" they believed not his word."§ Even a candid Jew, who 
has well studied the books of Moses and the prophets, must 
allow that Stephen had scriptural ground for saying to the 
rulers of Israel, " Ye stiff-necked, and uncircumcised in heart 
and ears, ye do always resist the Holy Ghost; as your 
" fathers did, so do ye — Which of the prophets have not 
"jour fathers persecuted ?"|] Except as he concluded by 

* Ez. xx. 8, 9. f Deut. ix. 24. 

£ Ex. v. xxxii. Num. xi. xiii. xiv. xvi. xxv. 
\ Deut. i. 22. \t. 23. Ps. cvi. 24—27. Heb. ir. 18, 1 9. 
ij Acts vii. 51, 52. 

Q 



114 ANSWER TO THE 

applying it to their conduct towards Jesus of Nazareth. This 
might be urged much further,* but I forbear. The argu- 
ment, if it prove any thing, proves that the mission of any 
one who professed to be the Messiah, must be tried, whether it 
were of God or not, by the national reception with which 
he met; and not by the credentials which he produced, that 
he was indeed sent by God : or, that no demonstration could 
have been sufficient, had the Jewish rulers and people per- 
sisted in unbelief. By the fulfilment of ancient prophecies, 
by stupendous miracles of mercy, by the coincidence of his 
instructions with those of Moses and the prophets, by the 
most perfect example of holiness, and by the subsequent most 
astonishing and beneficial effects even to this day, God has 
said, 'This is the Messiah;' "this is my beloved Son, in 
" whom I am well pleased, hear ye him." 

L. SO. c But Israel said, No. 1 And Israel's word is, 
according to Mr. C. to prevail against the word of God. 

L. 3 C 2. ' To what purpose, fyc' ? " But what if some did 
" not believe, shall their unbelief make the word of God of 
"none effect? God forbid.'' To what purpose was Moses 
sent to Pharaoh, to demand the liberation of Israel, when 
God had said, "I am sure that the king of Egypt will not 
" let you go, no, not by a mighty hand ?"+ To what pur- 
pose did God commission Isaiah to "go and tell this people, 
" Hear ye indeed, but understand not ; and see ye indeed, 
" but perceive not ; make the heart of this people fat, &c. ?" 
When Mr. C. has answered these questions, he will have 
answered his own. Many and important ends were an- 
swered, even respecting the unbelieving Jews, and the glory 
of God in his dealings with them; as an instruction to the 
whole world, by the coming of the Messiah to them; though 

* Is. liii. 1, 2. Rom. iii. 3. + Ex. iii. 19-Comp.ix. 16, 17. 

% Is. vi. 9, 10-Comp. Matt. xiii. 14, 15. John xii. 38-40. Acts 
xxviii. 25 — 27. 



RESTORATION OF ISRAEL. 115 

God foreknew and foretold, that the bulk of the nation 
would not believe in him. But objections of this kind are 
not started by Jews alone: for multitudes of nominal Chris- 
tians seem to be the dupes of them ; though in fact they are 
absurd and impious in the extreme. Upon the supposition 
that God foreknew the perverse and ruinous use, which men 
would make of his gifts, of whatever kind; they, in lan- 
guage as remote as possible from reverence of his holy 
name, either expressly, or by consequence, charge him 
with having done wrong in conferring them. Thus, for in- 
stance, we frequently hear an objection started against thank- 
ing God for our creation; because he foreknew, that to 
multitudes creation would, through their own wickedness, 
become a curse. " It had been good for that man, if he 
" had never been born." Thus they transfer the guilt from 
those, who pervert the goodness of God by their crimes to 
their own destruction, unto God who foresaw that they 
would do this! How deeply this kind of reasoning infects 
the speculations of men, in controversies concerning the dis- 
tinguishing and undeserved mercies of God, to some of our 
fallen race above others, must here be only hinted. In many 
cases it forms the grand hinge on which the controversy turns. 
But how could these things be otherwise, unless God were 
not omniscient, or not the moral and providential Governor 
of the universe? 

L. S3. 'Did God intend, 8?c ?' "He shall be for a Sanc- 
" tuary : but for a Stone of stumbling, and a Rock of offence 
" to both the houses of Israel, for a gin and for a snare to 
" the inhabitants of Jerusalem ; and many among them shall 
" stumble and fall, and be snared, and be taken."* The 
answer, contained in these words, does not depend on our 
interpretation of them.t However explained, they prove 
that God did appoint events in his providence, which he 

* Is. viii. 13-15. i Kom.ix. 32, 33. xi. 8-11, 1 Pet. ii, li, # 



116 ANSWER TO THE 

foreknew and foretold, would be " a Stone of stumbling, and 
* Rock of offence to both the houses of Israel."* 

P. 24. 1. 1. ' The word of God came to nothing, #c.' It 
has already been shewn, that the ' word of God,' as it related 
to the Messiah, and as fulfilled in Jesus, did 'not come to 
'nothing;' but produced effects of most prodigious ampli- 
tude, and most beneficial and enduring consequences to the 
human race at large. But the second and third clauses of 
this passage are certainly true; 'the Messiah (even the true 
' Messiah) was rejected and despised, and he lost his life.' 
It would too much interrupt our argument to take up the 
subject in this place: but I shall hereafter illustrate the 
apostle's words, by inductions from the prophets, "Him, 
" being delivered, by the determinate counsel and fore- 
" knowledge of God, ye have taken, and by wicked hands 
"have crucified and slain; whom God hath raised up, hav- 
" ing loosed the pains of death," &c.t Or, rather the words 
of our Lord himself, " Thus it is written, and thus it be- 
" hoved Christ to suffer, and to rise from the dead the third 
"day. "J In this especially 'the scriptures of the prophets' 
were fulfilled ; and in this all the grand ends "of the Mes- 
siah's coming were accomplished, and could not have been 
effected, according to the prophets, in any other way.§ 

P. 24. 1.3. ' We also learn, fyc.' The words of the apostle 
Paul are entirely coincident with the several prophecies of 
the Old Testament, which he quotes :|| and therefore the 
charge brought against him, falls on David and Isaiah; or 
rather on the Holy Spirit who spake by them. Men first 
proudly and wickedly close their own eyes against the truth, 
in determined unbelief; and then God, as a punishment, 
shuts them up in unbelief. 

* Comp. Vs. cxviii. 22, 23. Matt. xxi. 42—45. Acts iv. 11.' 
t Acts ii. 23, 24. + Luke xxiv. 46. § Vs. xxii. lxix. 

Is. liii. Dan. ix. 24-27. Zech. xiii. 7. || Vs. l*i*. 22— 28. Is, vi. 

9,10. xxix. io. Rom. xi. 7— 10. 



RESTORATION OF ISRAEL. 117 

L. 10. ( Had Israel, fyc y The unbelief of Israel was merely 
the occasion, not the cause, of the calling of the Gentiles, 
which had been predicted from the time, when the distinc- 
tion between Abraham with his seed and the Gentiles com- 
menced. 

L. 13. < Israel was to be made guilty, $c.' If Ho be 

* made guilty,'' means 'to be brought in guilty as a criminal 
< by a just verdict,' God 6 made Israel guilty:' but they 
themselves committed, wilfully and obstinately, the crimes, 
by which they exposed themselves to this righteous condem- 
nation. Yet it has been shewn, that an immense number 
" of the lost sheep of the house of Israel," were previously 
gathered into his fold by the good Shepherd, who "came 
M to seek and to save that which was lost." 

I must notice with decided disapprobation, the whole pas- 
sage under consideration; as destitute of reverence towards 
God, and humility before him. However criminal the con- 
duct of Israel was; however obstinate in rebellion, and most 
unreasonable in unbelief: still if God "leave them to their 

* own hearts' lusts," and they reject the Messiah, and crucify 
him, and are punished for it; c God did them wrong,' (p. 24. 
1. 16,) c imposed on his creatures,' (I. 17,) fc destroyed them 
1 without cause: (1. 22, 23.) Yet the Jews themselves have 
never been able to assign any other adequate cause, of the 
unexampled miseries, and degradation of their nation, for 
above one thousand seven hundred years. By the common 
voice of the rulers and people, when demanding the cruci- 
fixion of Jesus, they imprecated this vengeance on them- 
selves ; " His blood be upon us, and on our children."* And 
so long, as they proceed to "crucify him afresh," and put 
him to open shame, by saying, * he received due punish- 
i ment, for by the law he was guilty,' (1. 28, 29,) their 
dispersions and oppressions will continue. But when "the 

* Matt, xxvii. S5. 



118 ANSWER TO THE 

" Spirit of God shall be poured out upon them," and they 
shall look wtth penitent sorrow, and humble faith, to "him 
" whom they have pierced :"* they shall be gathered, re- 
stored, and honoured, even far more than in times of old. 
The day when this shall take place, I firmly believe to be 
near at hand; and I earnestly long and pray for it, as the 
very crisis of the world, so to speak. In the full persuasion 
that such will be the event ere long, I have engaged in this 
argument, and desire to conduct it in a manner as con- 
ciliatory, as regard to truth and holiness will permit; in 
hopes of being an instrument, in some small degree, of 
effecting the happy revolution. 

If it was the purpose of God, that Israel as a nation 
should welcome the promised Messiah; and if it was pre- 
viously revealed that they would: then, Israel, as a nation, 
will receive him (1. 24) when he comes ; and he has not yet 
come. 

The text from Isaiah,+ (1. SO, &c.) certainly proves, that 
the word of God shall accomplish his purpose, whatever that 
may be: but this does not inform us what that purpose is, 
at least in regard to Israel as a nation. Concerning the 
secret purposes of God we know nothing. He predicted that 
Israel as a nation would reject the Messiah, and be them- 
selves for a long time excluded on that account.^ 

P. 25. 1. 10. c When he is sent he will be the Leader.'' The 
Messiah as Leader of the company, is not mentioned. In a 
preceding part of the chapter indeed he is, but not exactly 
so as to suit Mr. C.'s argument. " Behold, I have given 
" him for a Witness to the people, a Leader and Commander 
" to the people. Behold thou shalt call a nation that thou 
<c knowest not, and nations that knew not thee, shall run 
" unto thee, because of the Lord thy God, and for the 

* Ez. xx. 37, 38. 43, 44. Zech. xii. 9—14. 
t Is. lv. 10, 11. + Is. xlix. 7. 1. 1,2. Hus, iii. 4, 5. 



RESTORATION OF ISRAEL. 119 

a Holy One of Israel, for he hath glorified thee,"* The 
nations here spoken of must be the Gentiles ; and this is 
the only place in which Israel is mentioned throughout the 
chapter. 

L. IS. ' Who being, #c.' Here Mr. C. charges Jesus with 
wishing to set up for himself, and to be "equal with God:'"' 
(1. 15, 16,) but in another passage he says, 'Jesus himself 
i never thought of such a thing ; therefore he called himself 
< the Son of man ; but had he thought that he was God, he 
* would have called himself the Son of a woman.' (p. 8.) — 
That Jesus did prosper and accomplish astonishing things 
has already been shewn.. Mr. C. might have rendered his 
statement, in the next words (1. 17—21,) more convincing, if 
he could have quoted the words, which he puts into the 
mouth of the Messiah, from "the scriptures of the pro- 
"phets," instead of "speaking them out of his own heart,' 1 
and according to what he supposes will be the case. 

L. 22. 'Was the Messiah of the Gentiles a pro- 
} phet, or not?' — The questions concerning our Lord's 
predictions will come before us, more regularly in another 
place, (p. 67, 68.) Indeed, after Mr. C. had decided that 
Jesus was justly put to death, the question itself seems to 
come too late. The clause however from the seventy-fourth 
Psalm requires a brief notice. (1. 25— -36.) It is plain, from 
the whole of this Psalm, that it was written at a time, or 
at least that it referred to a time, when the sanctuary lay 
in ruins.f Either this was during the Babylonish captivity, 
or after the destruction of the temple by the Romans. If it 
related to the Babylonish captivity, it can be nothing to 
the purpose; for several prophets arose subsequent to that 
event. If it refer to the times following the destruction of 
Jerusalem by the Romans; it does most affectingly describe 
the state of the Jews, during above seventeen centuries i 

* Is. lv, 4, 5. i Ps. texiv. 3—9. 



120 ANSWER TO THE 

but as Jesus lived, and died, and arose again, many years 
before the destruction of the second temple ; it can prove 
nothing against his character as a Prophet, for it relates 
exclusively to subsequent times. 

P. 26. 1. 1 — 7. The prophecy of Daniel has been considered; 
but " the sealing up the vision and prophecy," or 
" Prophet," relates to times three or four hundred years 
subsequent to Malachi; namely to the end of the seventy 
weeks, which Christians calculate to have been about the 
time of the crucifixion of Jesus ; Mr. C. computes them 
to end, either with the death of king Agrippa and his son 
Menves, or at the destruction of Jerusalem by the Romans. 
There was no prophet in Israel, from Malachi, till near the 
times of Jesus ; but the scripture does not say there never 
would be any : and, however satisfied Mr. C. may be on 
the subject; the scribes, and priests, and elders, in our 
Lord's time, confessed, that they did not know, whether 
John Baptist was a prophet or not. 

L. 8. ' One thing, tyc. 1 — If this proposition can be estab- 
lished, the business is settled : for as Israel is not restored, 
if c the restoration of Israel, and the coming of the Messiah 
i be the same thing,' it is plain that the Messiah is not 
come ! Indeed if \ the Messiah is Israel and Israel the 
'Messiah:' (I. 10, 11,) then the Messiah came, when God 
surnamed Jacob by the name of Israel: the Messiah is 
now dispersed throughout the earth; the Messiah is to be 
restored, and not to restore others. What Mr. C. means by 
this, I know not : but if he speaks the language of his 
nation, it proves, that the Jews are apt to think of them- 
selves, as the whole world,- and that nothing is of much 
consequence, in the dispensations of Providence, except as 
it tends to the aggrandisement of their nation. 

L. 12. ' The next, fycS-— It has generally been thought, 
that Elias, or Elijah, the prophet, cither personally, or by 



RESTORATION OF ISRAEL. 121 

Due "in his spirit and power," would precede the coming of 
the Messiah. This the prophets foretold:* and this the an- 
cient Jews fully expected.t But, not to dwell on this, Mr. 
C. here allows that the Messiah will be a Prophet: and we 
allow, that if Jesus were not the Messiah, he could not 
be a Prophet; and from the fulfilment of the prophecies of 
Jesus, we draw a most conclusive argument, that he was 
the Messiah. With whom then does Mr. C. contend ; when 
assuming, that < Jesus was not the Messiah,' he attempts to 
prove, 6 that he was not a prophet ?' Not with Christians 
certainly. But in truth, the fulfilment of our Lord's pro- 
phecies stands very much in the way of the Jews ; and they 
seem sometimes to have great misgivings on the subject; 
and almost to say among themselves: 'If not the Messiah, 
4 but a deceiver; how could he be a prophet? And, if 
4 not a prophet, how could he predict the sfate of Jerusalem, 
* and of the Jews, for so many hundred years to come, and 
4 with such wonderful particularity ?' This obstruction Mr. 
C, repeatedly labours to remove; but I must think, com- 
pletely without success. — The reader must determine, whe- 
ther the right interpretation of the prophecy in Joel, is 
given by the apostles, or by Mr. C. (I. 15.):j: One tiling 
should be noted, that after the prediction " of the pouring 
"out of the Spirit," and its effects; it is added, "I will 
" shew wonders in the heavens, and in the earth, blood, and 
."- fire, and pillars of smoke ; the sun shall be turned into 
" darkness, and the moon into blood, before the great and 
" terrible day of the Lord come."§ The extraordinary 
appearances, in the heavens, would be presages of the ap- 
proaching destruction of Jerusalem, and of the subversion 
of the Jewish church and state ; which would be attended 
by immense bloodshed, terrible conflagrations, and "pillars 

* Is. xl. 3—9. Mai. iii. 1. iv. 3, 4. + John i. 19—28. 

$ Joel ii. 28—32, Acts ii. 16—21. Rom. x, 11—15, § Joelii, 30, 31. 

R 



122 ANSWER TO THE 

" of smoke," such as ascend from the flames of burning 
cities. Now, is not this a prediction of the destruction of 
Jerusalem by the Romans, and the dissolution of the civil 
and ecclesiastical state of the Jews, with dreadful massacres, 
and miseries? Yet this is predicted as subsequent to "the 
" pouring out of the Spirit :" and only a remnant would be 
rescued from these tremendous judgments. The events pre- 
dicted in the New Testament, and recorded in Josephus's 
History of the Wars of the Jews, confirm this interpretation 
The third chapter of Joel contains a prediction of Israel's 
restoration, but the second predicts those events which made 
it necessary. 

L. 24. ' Thus far, fyc.' Mr. C.'s inferences, at least, are 
not deficient in perspicuity and decision. 

L.26. 'The Gentiles' question. — Only one, #c 

L. 29. ' The answer of the Jews. — Miracles , fyc* 
This, and the following pages, suggest a most important 
question — 'How far and in what cases, miracles are 
'the proof of a divine mission?' But before we 
proceed to the more direct answer to it, a few particulars 
require a cursory notice. 

P. 26, last line. p. 27. 1. 1. 'The wise men of 
'Pharaoh performed also the same miracles, #c.'— -- - 
Indeed! The magicians imitated, or rather aped, a few 
of Moses's miracles; whether by Satanical aid or not, or by 
what power, forms no part of our present question. Their 
rods were turned into serpents, as well as his : but his rod 
devoured theirs, and their rods disappeared. When, at the 
word of Moses, the waters of Egypt had been turned into 
blood; they also turned into blood a little of the water, 
which the mercy of God had spared : but to equal the miracle 
of God by Moses, they should have turned the rivers, 
and reservoirs, and streams of blood throughout the land 
into water. They added to the plague of frogs; but they 



RESTORATION OF ISRAEL. 123 

could do nothing towards removing it. They could neither 
produce lice, nor remove the disgusting and mortifying 
plague ; but were forced to confess, " This is the ringer of 
u God."* " The boil was upon the magicians," as well as 
upon the other Egyptians, and they " could not stand 
" before Moses."t Thus they were driven with contempt 
from the field of contest, and are no more mentioned by- 
Moses. But why did God thus display the superior power 
of the miracles wrought by Moses, in the sight of Pharaoh 
and the Egyptians, if ' miracles be no proof of a divine 
c mission?' Why did he work one miracle after another, 
in proof of this, if the miracles wrought did not prove it? 
Why did Moses afterwards, in the wilderness, appeal to 
the miracle about to be wrought, in the rebellion of Korah, 
Dathan, and Abiram ? " If these men die the death of 
" all men, or be visited after the visitation of all men, then 
"the Lord hath not sent me: but if the Lord make a 
u new thing,:): and the earth open her mouth, and swallow 
" them up, with all that appertain unto them, and they go 
" down quick into the pit ; then ye shall understand that 
" these men have provoked the Lord."§ And why did 
Elijah, (having put the proof of the important cause, 
whether Jehovah, or Baal, were God, on the answer by 
fire,) thus address the Lord — u Lord God of Abraham, 
li Isaac, and of Israel, let it be known this day, that thou 
" art God in Israel, and that I am thy servant, and have 
" done all these things at thy word ?"U Why, I say, did he 
make such an appeal, if ( miracles be no proof of a divine 
1 mission V The miracles of Moses were wrought by the 
power of God ; those of the magicians by their enchantments. 
P. 27. 1. 5. ' To drive devils, #c.' Whatever credit may 

* Ex. viii. 19. Luke xi. 20. t Ex. ix. 11. 2 Tim. iii. 8, 9. 

i See Jer. xx x i. 22. \ Num. xvi. 29, §0. See also 1 Sam. xii. 16—18- 

lj 1 Kings xviii. 36, 37. 



124 ANSWER TO THE 

be attached to Josephus's narrative ; no doubt, exorcists 
among the Jews, cast out devils in some instances, or in- 
duced them to go out. But, even in this respect, the mira- 
cles of Christ were so vastly superior, and so stupendous, 
that the people said, "It was never so seen in Israel:" and 
the Pharisees were compelled to allege, that he cast out 
" devils by Beelzebub the prince of the devils."* It must 
be evident that evil spirits cannot be constrained to quit their 
hold of a man, in any way, except by a superior power.t 
This superior power i a common man ' has not : (1. 6 ;) 
either God or angels must help him, or the devil must retire 
from motives of policy. 

L. 7. 6 They have even the power, <$*c.' I do not here 
presume to determine, what evil spirits are or are not able 
to perform, or discover, or foretel by sagacity or conjecture, 
as far as God may see good to permit: or how far all 
divination, fortune-telling, and sorcery have been from Satan- 
ical agency, or from human imposture. But the power and 
foresight of evil spirits must have limits; they cannot be 
infinite : and when the apostle in the name of Jesus, cast 
out the spirit from the Pythoness;^: and when he terminated 
the enchantment, so that the effect was manifest both to the 
enraged masters, and to the multitude; and when he silenced 
the prophetess by a single word : it was sufficient proof of 
superior power and authority. 

L. 13. * Two men, #c.' Mr. C. informs us that he learned 
the additional particulars, which he relates concerning Jamnes 
and Jambres, from tradition : and it may amuse the reader 
to learn, that Mohammed, perhaps on as good authority, 
records, that they were converted, and cruelly martyred by 
Pharaoh.—- 1 do not clearly understand Mr. C.'s language, 
1 Symbols, they also prophesied, but all by the works of the 
\ devil:' (1. 17.) The number however, of well authenticated 
* Matt. ix. 32-34. xii. 22—24. t Matt. xii. 29, 30. % Acts xvi. 16-19. 



RESTORATION OF ISRAEL. 125 

undeniable miracles, wrought publickly, before powerful 
enemies, in proof of a religion not yet established in au- 
thority, will, on investigation, be found very few indeed. 
Impostures in abundance are recorded; and some ambi- 
guous events, which, whether they arose from human, or 
Satanical delusion, may admit of a doubt : but nothing* can 
be adduced which will bear a comparison with the miracles 
of Christ, any more than those of the Egyptian magicians 
could with the miracles of Moses. i None can say, I com- 
c mand that a fire shall come down from heaven :' 4 none of 
< them can say I command the sun to stand still? (1. 21.) 
May we not add, None could say, to one who had been 
four days dead, " Lazarus, come forth." None could say 
to the winds and waves, in a tremendous storm: " Peace, 
" be still, and there was a great calm." 

There was no occasion for our Lord to command " the 
" sun to stand still;" unless for the purpose of ostentation, 
or to gratify the wicked presumption of the scribes and 
Pharisees : nor would there have been any propriety in 
calling for fire from heaven, by him, " who came to save 
"and not to destroy." But the sun was darkened, and the 
promised land became as Egypt, in the plague of darkness, 
while the lands of the Gentiles were as Goshen ; when Jesus 
was suspended on the cross. 

L. 26\ 6 There shall no sign, #c. ? Let the reader com- 
pare the words of Matthew, with those here quoted from 
Mark : " An evil and adulterous generation seeketh after a 
"sign; and there shall no sign be given it, but the sign of 
" the prophet Jonas."* The sign, which our Lord gave 
the Jews, was that of his own resurrection on the third day; 
which, as predicted and accomplished, to the confusion and 
silencing of his powerful enemies, and as connected with its 
extensive and permanent effects, was immensely more 

* Matt xii. 38-40. xvi. 1—4. 



126 ANSWER TO THE 

conclusive, than any transient " sign from heaven" could 
have been. 

L. 31. ' It was his duty, fyc.' Our Lord, in his character 
of the Ambassador, or Apostle, of the Father, was required, 
and if such language must be used, concerning " the Lord 
" of all," < it was his duty; to « fulfil the will of him who 
il sent him;" but not to gratify the unreasonable demands of 
those to whom he was sent, who " hated both him and his 
" Father." God gives that degree and kind of evidence, 
which he knows to be suitable and sufficient; and not such, 
as his rebellious subjects may insolently require. — " Nay, 
" father Abraham, but if one went unto them from the dead, 
" they will repent : and he said unto them ; If they believe 
u not Moses and the prophets, neither would they be per- 
" suaded, though one rose from the dead."* They, who 
said, " Let Christ the King of Israel descend from the cross, 
" that we may see and believe;" " Let him come down from 
H the cross, and we will believe him;" (a demand subversive 
of the whole design, for which he came into the world, as 
predicted throughout the Old Testament ;) were by no means 
disposed to believe in him, when he just after " arose from 
" the dead." 

Moses did not work such miracles, as either Pharaoh, or 
Israel, prescribed to him : but such, and such only, as God 
directed him to work. He who teaches the prophet his 
duty, in the execution of his prophetical office, prescribes 
the conduct, which he presumptuously thinks ought to have 
been adopted by God himself. The false prophets were the 
compliant persons; not Elijah, Micaiah, and the other true 
prophets. + 

P. 28. 1. 16. < Moses the Lord of, «^c.'— The reader must 

* Luke xvi. 29—31. 

t Ahab's messenger wanted to teach Micaiah his duty, or, more modestly 
to counsel him; but he received his answer. 1 Kings xxii. 13, 14. 



RESTORATION OF ISRAEL. 127 

determine, how properly Moses, or any mere man can be 
called * the Lord of all the prophets.' 

L. 23— 35. From the statement given in this passage, it 
might be supposed, that God Jirst commissioned Moses to 
work miracles before the people; but because Moses knew 
that this would ' not be sufficient to convince them,' he 
was c sent by God,' that ff the token" was afterwards added. 
Whereas the token was Jirst given; and, it seems, Moses 
supposed that it would be insufficient, and therefore, the 
commission to work miracles was added. Indeed the whole 
passage in Mr. C. is a reversal of the order, in which the 
narrative by Moses is arranged. 

But let that narrative speak for itself. " Moses said unto 
" God, Who am I, that I should go unto Pharaoh, and 
" that I should bring forth the children of Israel out of 
"Egypt? And he said, Certainly I will be with thee; and 
16 this shall be a token unto thee, that I have sent thee, when 
" thou hast brought forth the people out of Egypt, ye shall 
"serve God upon this mountain."* " This shall be a token 
" unto thee" for his own satisfaction, as one who believed 
the promise of God. It does not appear that the people 
were made acquainted with it; and his asserting that God 
had spoken this to him, would not be any proof to them 
of his divine mission. 

Afterwards, " Moses answered and said, But behold they 
" will not believe me, nor hearken to my voice ; for they 
" will say, The Lord hath not appeared unto thee. And 
" the Lord said unto him, What is that in thy hand? And 
" he said, a rod. And he said, cast it on the ground. 
u And he cast it on the ground and it became a serpent ; 
" and Moses fled from before it. And the Lord said unto 
" Moses, Put forth thine hand, and take it by the tail. 
" And he put forth his hand, and caught it, and it became 
* Ex. iii, n, i«. 



128 ANSWER TO THE 

"a rod in his hand, That they may believe that the Lord 
« God of their fathers, the. God of Abraham, the God of 
W Isaac, and the God of Jacob, hath appeared unto thee. 
" And the Lord said furthermore unto him, Put now thy 
" hand into thy bosom. And he put his hand into his bosom: 
" and when he took it out, behold, it was leprous as snow. 
" And he said, Put thine hand into thy bosom again. And 
" he put his hand into his bosom again ; and plucked it out 
<< of his bosom, and, behold, it was turned again as his other 
" flesh. And it shall come to pass, if they will not believe 
" thee, neither hearken to the voice of the first sign, that 
" they will believe the voice of the latter sign. And it shall 
« come to pass, if they will not believe also these two signs, 
6i neither hearken to thy voice, that thou shalt take of the 
" water of the river, and pour it out on the dry land ; and 
" the water which thou takest out of the river, shall become 
" blood upon the dry land." — u And Moses and Aaron went 
" and gathered together all the elders of the children of 
" Israel. And Aaron spake all the words which the Lord 
" had spoken unto Moses, and did the signs in the sight of 
" the people. And the people believed."* It must now be 
clearly ascertainable, whether the token, or the miracles, 
were the ground on which the people were required to 
believe Moses , 

The sign to Moses that " God would certainly be with 
" him," was a private and personal token : but his publick 
miracles proved that Jehovah had sent him, and established 
him as a prophet, both to Israel and to Pharaoh. Indeed, 
Pharaoh and the Egyptians were destroyed, and a most 
important part of Moses's commission, as a prophet, was ac- 
complished, before Israel came to Horeb. The same kind of 
reasoning which Mr. C. adopted concerning Jesus, may lead 
us to ask, Of what use then were the miracles of Moses to 
* Ex. iv. 1—9. 29— 31. 



RESTORATION OF ISRAEL. 129 

Pharaoh and the Egyptians? or the establishment of Moses 
as a prophet, or his subsequent miracles, to the rebels 
who afterwards perished by thousands ? or to that whole 
generation which fell in the wilderness ? Yet these miracles 
answered great and important purposes, both to Israel, to 
the surrounding nations, and to all subsequent generations, 
even to this day. 

P. 29. 1. 2. < Establish Moses, $c.' — -L. 21. < All the 
'Miracles, ^.'—Notwithstanding Moses's establishment as 
a prophet at Horeb ; the people, it seems, were so little 
satisfied respecting it, and so prone to murmur, if their 
desires were not immediately granted ; that nothing but 
miracles of wrath could prevent their open rebellion against 
-both the prophet, and God who sent him ! This also shews, 
that the conduct of the Jews in rejecting Jesus, is no proof, 
that he was not the true Messiah : for, by exactly the same 
kind of evidence, it may be proved, that Moses was not a 
true prophet; and this is at least a valid argumentum ad 
horn inem. 

L. 32. c Now to make them all Jit, $c.' — The people after 
all confessed, that they were not able to hear the word of 
God.* 

L. 34, 35. 6 Became a whole nation, in one moment, 
6 prophets, #c.' — When the Lord appointed to Moses seventy 
assistants, he said " I will take of the Spirit, which is upon 
" thee, and I will put it upon them." — " And he took of 
* the Spirit that was upon him, and gave unto the seventy 
" elders.— "And Eldad and Medad prophesied in the camp." 
" And Moses said, Would God that all the Lord's people 
" were prophets, and that the Lord would put his Spirit 
" upon them."t In this place alone, do we read of God's 
" pouring out of his Spirit on Israel," to make any of them 
prophets, and this only seventy out of the whole nation- 

* Ex. xx. 19. Deut. v. 23— 27. f Num. xi, 17. 24—29. 

s 



130 ANSWER TO THE 

Moses's wish, according to Mr. C.'s account, would have 
been superfluous and absurd. 

P. SO. 1. 1. c We find that afterwards, #c.'— Nothing is 
recorded in the scripture of this kind, concerning prophets 
in general; nor what entirely accords to it, respecting any 
particular prophet : but, as it does not affect the general 
argument, it does not require further notice. The same may 
be said of the rest of this page. 

Let it here be distinctly observed, that Mr. C. admits the 
authenticity of the history, contained in the New Testament, 
concerning the ministry and miracles of Jesus, and of his 
apostles: at least he says nothing to the contrary, and he 
frequently appeals to it. Indeed, this is the only original 
history, extant in the world, of the introduction and estab- 
lishment of Christianity. Neither friends nor enemies gave 
any other which has been preserved, and which can be 
referred to as authority. This is a most extraordinary, 
though little noticed, fact ! The greatest revolution, in itself, 
and productive of by far the most extensive, important, and 
permanent effects, in the history of the human race; occupies 
scarcely any pages in the writings of original historians, 
except those of the New Testament : all else is tradition or 
report. These books were written by Christians ; and na 
contemporary opposer ventured to publish a counter nar- 
rative: though the credit of the Jewish rulers, priests and 
scribes, and even that of pagan persecutors and philosophers, 
loudly demanded it of themt This is a testimony to the 
fidelity of the sacred historians of the New Testament, which 
is altogether without parallel. Even modern enemies to 
Christianity, are compelled to derive all their information 
from the evangelists themselves ! 

Let it be also observed, that Mr. C. does not attempt to 
deny the reality of the miracles, recorded as wrought by 
Jesus and his apostles ; but ascribes them unreservedly to 



RESTORATION OF ISRAEL. 131 

witchcraft and enchantment : i All by enchantment.' (P. 27. 
1. 20.) This is exactly the ancient solution of the difficulty 
given by the Pharisees ; and our Lord's answer to it, is 
worthy the consideration of moderns also, who retain it.* 

Having premised these things, we proceed more directly 
to the question : — 

How FAR, AND IN WHAT CASES, MIRACLES ARE A 
PROOF OF A DIVINE MISSION ? 

It is readily allowed, that 6 bad and wicked men have 
c wrought miracles ;' (p. 31. 1. 2, 3.) yea, real miracles, by 
the power of God : for to be a prophet, and to be a saint, 
or holy person, are quite distinct things. No doubt, Judas 
wrought miracles, as well as the other apostles : and our 
Lord assures us, that many instances will be made known 
at the day of judgment of miracles wrought in his name 
by "the workers of iniquity. "t 

It is also conceded, that wicked men, by various artifices 
of legerdemain, imposing on the senses of the ignorant, may 
perform many things, which appear to be miraculous; and 
the history of the church abounds with such " lying mira- 
" cles," in which some knowledge of chemistry, or mechan- 
icks, or opticks, and other sciences ; combining with the 
tricks of a juggler, among illiterate people, and those, who 
were not permitted closely to investigate what they saw, 
gave reputation to appearances, which passed for miracles; 
but in which neither divine power, nor diabolical operation, 
were at all concerned. This was clearly ascertained at the 
reformation from popery. It appears also to me undeniable, 
that by witchcraft and enchantment, the actual operation of 
evil spirits has been, in many instances, obtained: and thus 
supernatural effects have been produced ; and the magicians 
of Egypt seem to have wrought their miracles, at least some 
of them, in this way; nor is it easy to say, which, of the 
* Matt xii. 23—32. + Matt. vii. 21—23. 



132 ANSWER TO THE 

lying miracles of the antichristian church, have been wrought 
by human imposture, and which by Satanical influence. 

In this view, however, it is worthy of notice, that the only 
formidable rival to Christianity, on earth, Mohammed ism, 
was established without any pub lick miracles ; and that 
Mohammed employs no small portion of the Koran, in 
framing excuses, for not giving signs and miracles in proof 
of his mission, and in intimidating those who demanded them. 
The only religions in the whole world, which so much as 
profess to have been at Jirst introduced, and established, by 
publick miracles, wrought in the presence of poweriul op- 
posers, and demanding investigation from the most learned, 
potent, and sagacious of them, are that of Israel as con- 
tained in the Old Testament, and that of Jesus in the New. 
There never, in any age or place, was another introduced 
with this avowed claim. Miracles, said to have been 
wrought in support of a system already established, and 
possessed of authority ; or by those, whose rank or supe- 
riority, in any respect, precluded or discouraged free .ex- 
amination; are widely different from those wrought during 
the feeble infancy of a new religion, in the midst of oppo- 
sition, by men in other respects obscure, challenging inves- 
tigation, and forcing opponents to say, " This is the finger 
" of God;" " This man doeth many miracles;" " That 
" a notable miracle hath been done by them is manifest 
« to all, and we cannot deny it;"* Thus driving them 
to persecution, and to calumniate the most undeniable 
miracles, as the effect of magick and enchantment. 

It is further granted, that there may be cases, in which, 
those events which appear to us true miracles, are insufficient 
to prove a divine mission. — When the worship of the One 
living and true God alone had been established in Israel, 
by most stupendous miracles, and invincible evidences, no 
* Ex. viii. 19. John xi. 47, Acts iv. 10. 



RESTORATION OF ISRAEL. 133 

sign or miracle was to be considered, as any argument, to 
authorize the worship of idols : for it could not possibly 
outweigh, nay it could not be worthy of comparison with, 
the demonstration already given to the contrary ; but must 
be considered as a temptation.* 

If therefore real miracles could be wrought in support of 
any doctrine, manifestly and expressly contrary to ci the 
" oracles of God ;" they would not prove the truth of that 
doctrine. But the Lord graciously so orders it, that careful 
examination has hitherto sufficed to distinguish the miracles, 
by which new impostures sprung up, almost like yearly 
Almanacks, to have their short notice, and the admiration of 
the superficial ; and then, like old Almanacks, to be neg- 
lected and forgotten; from such miracles as introduced the 
Mosaick dispensation, and afterwards the religion of Christ. 
Yet eacli of these successive impostures deludes some, or 
many; and often disgraces the cause of truth, and seems to 
weaken the credibility of scripture, through the sanction 
given them by some ill-judging religious characters. 

Were a few apparent, or even real miracles, the only 
proof, which Christians can adduce, in support of their holy 
religion : and could it be as easily proved, as it is confi- 
dently asserted, that this religion is subversive of that 
contained in the Old Testament; plausibility at least would 
be given to the arguments of a Jew against them. But it is 
observable, that amidst all the stupendous miracles, wrought 
by Jesus and his apostles, they every where appealed to 
the Old Testament ; alledging that " thus it was written, and 
" thus it must be."t 

In this respect Christianity has an important advantage 
above the Mosaick dispensation, because, prophecies, during 
many ages, introduced it : and not only were all other par- 
ticulars respecting the Messiah and his kingdom, his labo- 
* Deut, xiii. 1—4. + John v. S5— 47. 



134 ANSWER TO THE 

rious suffering 1 life, and his violent death as a sacrifice for 
our sins, and his glorious resurrection and ascension,* pre- 
dicted even with minuteness, but his very miracles also 
were foretold.t Thus Jesus, when John Baptist sent to 
enquire of him, " Art Ihou He that cometh, or do we look 
i( for another?" answered, " Go, and shew John again, those 
" things which ye do see and hear : the blind receive their 
" sight, and the lame walk, the lepers are cleansed, the 
" dead are raised up, and the poor have the gospel preached 
" unto them." J Whereas Moses could appeal to no pre- 
ceding prophecies, as marking out any particulars of his 
mission. § 

The religion of Moses, therefore, stands more singly on 
the demonstration of undeniable miracles, than that of Jesus 
does : and he, who allows that Jesus wrought the miracles 
recorded of him, and his apostles those recorded of them, 
and then says, 6 miracles are a poor and miserable defence,' 
&c, (P. 26. L 29, 30,) does what in him lieth to undermine 
the authority and divine mission of Moses, and to give 
advantage to infidel opposers of the whole scripture. 

Let it be observed also, that the two miracles, which 
Mr. C. mentions, intimating, that Jesus should have wrought 
them, (P. 27. 1. 22 — 24, ) were not performed by Moses, 
but by Joshua and Elijah, after the religion of Moses had 
been fully established. || 

If Moses had gone to Israel and to Pharaoh, exactly as 
he did in all other respects; if they had answered, a The 
" Lord hath not appeared unto thee," and demanded some 
proof of his mission; and, if he could have produced none, 
except the private token given to encourage his own faith, 
" This shall be a token unto thee, that I have sent thee, 

* Ps. xvi. 8—10. Ixviii. 18. Is. liii. 4 — 12. Dan. ix. 24—27. Zech. xiii. 7. 
+ Is. xxix. 18. xxxv. 4—6. + Is. lxi. 1—3. Matt. xi. 4—6. 

Luke vii. 20—23. $ Gen. xv. 13—16. Ex. xii. 40—42. 

| Josh.x. 12, 13. 1 Kings xviii. 22—38. 2 Kings i. 10—15. 



RESTORATION OF ISRAEL, 135 

" When thou hast brought forth this people out of Egypt, 
" ye shall serve God upon this mountain :"* it may, I 
suppose, be spoken confidently, that there would have been 
an end of the whole business; except that Pharaoh would 
have punished him as a deceiver, and have oppressed the 
people more severely, for forming designs of recovering their 
liberty. The token would have come too late, either to 
induce Pharaoh to let the people go, or Israel to venture 
on leaving Egypt. — But when, in proof that Jehovah had 
sent him, Moses gave the appointed miraculous signs to 
the people; and when, by the lifting up of his shepherd's 
rod, or waving it, the waters of Egypt were turned into 
blood ; and tremendous judgments denounced beforehand, 
followed one another in rapid succession, which were also 
removed at his word; the Lord God almighty bare 
witness to his mission ; so that even Pharaoh and the Egyp- 
tians could not disprove it, or indeed doubt of it. 

If, however, the magicians had been able, by their art, 
to remove each judgment at once, and to repair the damages 
of it, the case might have still remained doubtful: but 
when, after aping a few of his miracles, they were con- 
strained to confess, "This is the finger of God;" when 
" the boil was on them, as well as on the other Egyptians *' 
and when they were driven away, defeated, and covered 
with ignominy : the difference between Moses, who spake 
in the name of Jehovah, and these impotent contemptible 
jugglers, was fully demonstrated; and "their folly was made 
" manifest to all men."t 

It is manifest, that Moses himself, and all the subsequent 
writers of the Old Testament, appeal to the miracles wrought 
in Egypt, at the Red Sea, and in the wilderness, as the 
foundation of their religion. Something has already been 
adduced on this topick, and I will not enlarge. "Hath 
* Ex. iii. 12. + 2 Tim. iii. 9. 



136 ANSWER TO THE 

<< God assayed to go and take him a nation from the midst 
" of another nation, by temptations, by signs, and by won- 
" ders, and by war, and by a mighty hand, and by a 
" stretched out arm, and by great terrors ; according to all 
"that the Lord your God did for you before your eyes? 
€C Unto thee it was shewed, that thou mightest know, that 
tC the Lord he is God,"* — " How long will it be ere they 
" believe me, for all the signs which I have shewed among 
"them?"t These miracles are also represented as exciting 
convictions in all the neighbouring nations, which were not 
forgotten for ages afterwards.^ 

It is readily allowed, that this was far from the only 
proof, that the Lord spake by Moses: and careful examiners 
find decisive internal evidence of his divine legation, pervad- 
ing the whole of the books written by him. The sublime 
and truly rational views of the nature, perfections, and 
works of God; and the history of the creation of the world ; 
the holy, just, and good law, which Moses promulgated; the 
excellent judgments^ or political laws, which he enacted, com- 
pared with those of other ancient legislators, nay, with modern 
codes of law, even in Christian countries; the sacramental 
prefigurations, in the ritual law, of "good things to come;" 
and the prophecies contained in his writings, and either 
fulfilled in past events, or fulfilling at this day, especially 
in the state of Israel; are a few of the other conclusive 
proofs, that God spake by Moses. — His disinterestedness, 
and some laws and promises, which no politician would have 
committed himself upon, except conscious of delivering the 
word of God, § and even the obscurity of his own descen- 
dants render his divine mission illustrious. Yet the whole 

* Deut. iv. 31, 35. t Num. xiv. 11. Comp. Mark ix. 19. 

Johnxii. 37. See also Num. xvi. 28 — 30. xvii.2 — 10. £ Ex. xv. 

14-16. Josh. ii. 9-11. 1 Sam. iv. 8. % Ex. xxxiv. 24. Lev. xxv. 

20—22. 



RESTORATION OP ISRAEL. 137 

was introduced, and established by miracles; without which 
there would have been no opportunity of exhibiting the 
other evidences of his mission, or of calling the attention of 
Israel, or of mankind, to them. 

In like manner, the holy nature of Christianity, in which 
all, that has been noticed of the perfections and holy law 
of God, is still more clearly exhibited ; and the success of 
such a holy religion, in this wicked and unholy world, by 
such means and instruments as have been considered ; with 
innumerable internal proofs, and prophecies already fulfilled, 
and fulfilling at this day; not to dwell again on the pro- 
phecies of the Old Testament fulfilled in these events; 
constitute a full proof, and moral demonstration, that Chris- 
tianity is from God, even apart from the miracles of Jesus 
and his apostles : nay, the prevalence and continuance of 
his religion to this day, is more wonderful than any exter- 
nal miracle, or all of them united. The tendency also of 
Christianity, yea, its actual effects, shewing that if it uni- 
versally prevailed, not in name and form, but in power and 
efficacy ; if men did indeed repent, believe, love God, and 
love one another, according to its peremptory requirements, 
universal peace and felicity must be the consequence; this, I 
say, proclaims its divine original. *' 

Yet the whole was introduced, and must have been intro- 
duced, by miracles, to excite the attention of the prejudiced 
Jews, and of a careless world ; to force a temporary con- 
viction at least, even on its opponents ; and to procure the 
preachers a patient hearing from those whom they addressed. 
"Without this, no other evidences could have been so brought 
before men, as to have obtained a fair investigation. In this 
respect, the case of the Mosaick, and that of the Christian 
dispensations are entirely similar. 

The nature of our Lord's miracles also should be con- 
sidered. — Mr. C. seems indeed favourable to tremendous 



138 ANSWER TO THE 

and splendid miracles : and to " turn water into b!ood r> 
was more suited to the law given by Moses; but to "turn 
" water into wine 1 ' better accorded to him, by whom " grace 
" and truth came" to mankind. The power which raised 
the dead, in many instances, was doubtless sufficient to 
strike dead the living opponents; and certainly, it ought 
not to be an objection to our Lord's miracles, that he did 
not inflict, I will not say such miraculous judgments, as 
desolated Egypt, but such as slew rebellious Israelites by 
thousands and ten thousands, in the wilderness. When 
Jesus merely said, " I am he," his numerous and powerful 
assailants "went backward, and fell to the ground;"* and he 
shewed that his mild conduct in this respect did not arise 
from want of power. The special miracles wrought by 
Jesus, which accord to the predictions of the prophets, 

should not be overlooked No prophet or apostle, except the 

Lord Jesus, ever " opened the eyes of the blind," either 
of those who had been before known to be blind, or born 
blind.f Nothing of this appears in the history of the Old 
Testament, or in the Acts of the Apostles. The same may 
be said of his " unstopping the ears of the deaf, and giving 
"speech to the dumb." " He hath done all things well; he 
" makefli both the deaf to hear, and the dumb to speak. "J 
Not to dwell upon the suitableness of these miracles, to be 
emblems of his salvation; it is plain that the predictions 
referred to never were accomplished but in him ; and 
nothing could more explicitly point out the promised Mes- 
siah, for " unto many that were blind he gave sight." 

He healed all manner of diseases, cleansed the lepers, 
raised the dead by a word spoken; rebuked a legion of 
evil spirits, and drove them out; "rebuked the winds and 

* John xviii. S— 6. + Is. xxxv. 5, 6. John ix. 32. 

X Mark vii. 32. Comp. Ex. iv. 11. lukcxxi. 15. Ads xxvi. 16— 1«. 



RESTORATION OP ISRAEL. 139 

"waves" in a violent storm, "and there was a great calm;" 
" walked upon the waves of the sea :" and, to complete the 
whole, he shewed that he had " power to lay down his 
" life and power to take it again." 

This last miracle was the grand sign given to that genera- 
tion. It was predicted by the prophets; and so clearly fore- 
told by Jesus himself, from the beginning of his ministry, that 
it was well known to the scribes, priests, and rulers: yet all 
their precautions were vain; the body was gone, and their 
silence, after the bold and explicit testimony of the apostles 
to his resurrection, with the unqualified accusation of them, 
as the murderers of the Messiah, " the Prince of life," was 
a clear confession that they could adduce nothing against 
it. The testimony of twelve men of sober minds, good 
characters, and most evidently disinterested, who had inti- 
mately known him for several years, and ate and drank 
with him after his resurrection, and saw him ascend towards 
heaven, was enough to prove any fact, not wholly impos- 
sible in the nature of things. In this testimony they all 
persevered, without one discordant voice, amidst labours, 
hardships, and persecutions, even until death; and most of 
them sealed it with their blood. Besides their testimony, 
very many others bare witness also ; and the apostle Paul ? 
several years after, could appeal to the greater part of five 
hundred persons, who saw Jesus after his resurrection. 
But it was deemed proper, to put the matter beyond all 
reasonable doubt; therefore ? as if no human testimony was 
sufficient in such a cause, "God himself bare witness with 
" signs and wonders, and with divers miracles, and gifts 
" of the Holy Ghost."* The gift of tongues, enabling un- 
learned men to speak fluently, and understand readily, the 
languages of all the nations, to whom they addressed them- 
selves; every miracle which the apostles wrought in the 

* Heb. ii. 4. 



140 ANSWER TO THE 

"name of Jesus of Nazareth ;" every instance, in which they 
conferred the gift of tongues and power of working miracles 
on others, by the laying on of their hands; not only in- 
creased the number of witnesses to the resurrection of 
Jesus, but was the attestation of God himself to their tes- 
timony. Either the resurrection of our Lord must be dis- 
proved ; or it must stand confirmed, I had almost said, 
beyond demonstration, that u . Jesus is the Christ, the Son 
" of the living God. 5 * 

Impostors have made many vain pretensions : but did any 
man, from the beginning of the world to this day, having 
rested the proof of his mission on this ground, i Put me to 
' death ; and if I do not rise again on the third day, I am 
c a deceiver :' I say, did any man ever establish such a 
demonstration of his mission, except Jesus of Nazareth? 
Why talk of magick and enchantment? What could these 
do in such a case as this ? 

It appears then, that miracles, publick, undeniable miracles, 
wrought in the name of God, (as an express proof and con- 
firmation of a doctrine not manifestly contrary to preceding 
revelations in essential matters, and destitute of human sup- 
port ; but vehemently opposed by the powerful, sagacious, 
and learned, and the multitude,) are one grand evidence that 
God sent him who wrought them, and by them God himself 
attests the testimony; that they introduce and make way for 
all other proofs; and that when such changes, as Christianity 
introduced, are to be effected in consequence, by unarmed 
instruments, and without human power or violence, they 
are almost, if not absolutely, indispensable. 

When only a few of our Lord's miracles had been per- 
formed, they drew from a ruler and teacher in Israel, the 
confession, in his own name and that of his company ; 
" Rabbi, we know that thou art a Teacher come from God : 
" for no man can do the miracles that thou doest, except 






RESTORATION OF ISRAEL. 141 

" God be with him."* " Many of the people," also, " be- 
" lieved on him, and said, When Christ cometh, will he 
" do more miracles, than this man doeth ?"+ And the man 
born blind spoke unanswerably, when he said, " Herein 
" is a marvellous thing, that ye know not whence he is, 
" and yet he hath opened mine eyes ;— since the world 
f 1 . began was it not heard, that any man opened the eyes 
" of one who was born blind : if this man were not of 
" God, he could do nothing." | The council also felt the 
energy of this proof, after he had called Lazarus out of 
the grave — " What do we? for this man doeth many 
" miracles ; and if we let him thus alone, all men will 
(( believe on him."§ After his resurrection, the testimony 
of his apostles produced the most embarrassing difficulties 
to the opposing rulers: and they were induced to put the 
cause on another kind of trial, when Gamaliel had coun- 
selled, after introducing apposite examples, u Refrain from 
(i these men, and let them alone ; for if this counsel and 
" work be of men, it will come to nought ; but if it be of 
"God, ye cannot overthrow it; lest haply ye be found to 
<; fight against God." || According to the reasoning of this 
prudent opponent, trial has been made for much above 
seventeen hundred years; and because Christianity is "of 
" God," neither Jews nor Gentiles, neither open enemies, nor 
treacherous friends, have been able to overturn it, to this 
very day. After all, no other religion, from the beginning 
of the world, except that of Moses, and that of Jesus, 
ever claimed to have been introduced and established by 
publick miracles, as the testimony of God to the teacher and 
his doctrine. Popish miracles, heathen miracles, and Mo- 
hammedan miracles, accord in this, that they were wrought, 
or asserted to be wrought, in favour of a religion already 

* John in. 1,2. t John vii. 31. £ John ix. 29—34.. 

% John xi. 47, 48. fl Acts v. 33—40. 



142 ANSWER TO THE 

established and possessed of authority, or publick favour; 
privately, among friends, or at most before those, who 
dared not, or were not able, to investigate their preten- 
sions. There are, therefore, no other claimants in this 
cause; though some men speak, as if such claims were 
quite common things ! The miracles of Moses, and of Jesus, 
were as much superior to all the effects of magick and 
enchantment, as well as to those of human imposture, " as 
u the heavens are above the earth. They stand on the same 
ground, and must be supported by the same arguments, 
and share the same fate. So that, if either Jew or Christian 
could succeed, in discrediting the miracles of Moses, or of 
Jesus, as God's attestation to the divine mission of either 
of them ; every shrewd opposer of both, would perceive 
his advantage, and fight him with his own weapons : nay, 
the attempt itself would tend to universal scepticism. 

P. 31. 1. 4. ' The authorities, #c' The quotations, though 
inaccurate on this page, do not affect the main question. 
But if the Messiah is to be only an earthly, and not a 
spiritual Deliverer; what connection can his coming, and 
the restoration of Israel, have with " the circumcision of the 
< e heart to love the Lord ?" (L. 28—31.) Is not this a 
spiritual blessing? Or what does Mr. C. suppose to be 
meant by it? Does he, with many writers concerning Chris- 
tian baptism, suppose the sign and the thing signified to 
be the same, or inseparably connected with each other ? 

P. 31. last 1. P. 32. 1. 1. ' Let ever?/ one observe, #c.' 
— The law of Moses, undeniably, contains three distinct 
kinds of precepts: moral, ceremonial, and judicial. The 
moral law is contained in the ten commandments; sum- 
med up in the two great commandments of " loving God 
" with all the heart," and " our neighbours as ourselves ;" 
and explained and enforced by every precept or exhorta- 
tion in scripture, requiring piety, justice, temperance, inward 



RESTORATION OF ISRAEL. 143 

purity, truth, and love. — The ceremonial law comprises all 
instituted worship, and the whole of the external observ- 
ances, respecting sacrifices, festivals, distinction of meats, 
purifications, and various things; neither arising from the 
nature of God and man, and mens' relation to God and 
one another, nor previously obligatory. — The judicial laws 
were the magistrate's rule of political government. Of the 
two last, it may be questioned whether they be now in 
force, or not : but, it is manifest, that they have not 
been, as to the most essential parts of them, obeyed, since 
the destruction of the temple, and the dispersion of the 
Jews; nor can they be obeyed, in the present state of the 
nation. The ceremonial institutions, not being previously 
obligatory, might be abolished by the same authority a$ 
instituted them. Christians consider them, " as having been 
" shadows of good things to come ;" and having now 
answered their end, and received their accomplishment, as 
disannulled, and of no validity : and it appears to us, that 
this was intimated with sufficient clearness by the ancient 
prophets.* Several of the prophets, also, allowed of devi- 
ations from the ritual law ; and set the example of them, 
with acceptance from God, in peculiar circumstances : as 
Elijah and Elisha, and the other prophets, who were sent 
to the ten tribes ; and who neither went themselves, nor 
required the pious remnant of Israelites, to go up to 
Jerusalem to worship ; and they always marked strongly 
the superiority of moral to ritual obedience.t Now that, 
which is inferior in excellency, cannot be of the same 
nature, and the same immutable obligation, as that which 
is superior, and to which it must give place, when they 

* Ps. xl. 6—8. Comp. Heb. x. 1—9. Jer. xxxi. 31-34. Comp. Heb. viii. 
8—13.] + Ps.l. 23. li. 16, 17. Is. i. 10—18. \xV\. 3. 

Jer. Vii, 21- -23. Hos.y'i. 6. Am. v. 21—24. 



144 ANSWER TO THE 

interfere with each other. — " I desired mercy, and not 
iC sacrifice."* 

The judicial laws were framed, with an equity, wisdom, 
mildness, and benevolence, which marks their divine origi- 
nal : but they were so specially accommodated to Israel, 
as under a Theocracy, that they could not be adapted to 
the political government of nations, in different circum- 
stances ; though the spirit of them might be very advan- 
tageously infused into, perhaps, every code of laws on 
earth. 

But the moral law is unchangeable, as to its substantial 
requirements, in its own nature ; the gospel establishes it, in 
its full authority, both by the obedience and atonement of 
Immanuel, by giving it as a rule of duty to all called 
Christians, and by writing it, in the heart of all, who are 
really Christians ; thus leading them to love and delight in 
it to repent of every transgression of it; and to breathe 
out the constant prayer, " Oh, that my ways were directed 
" to keep thy statutes !" 

Many professed Christians, and teachers, speak of ' the 
1 law being abolished/ and a better, a new and mitigated 
law, introduced by Christianity: but, as I believe this to 
be, the most general of all heresies, and one of the most 
destructive both to law and gospel, I shall only say 
concerning it, "Let Baal plead for himself." The notion 
undermines the very doctrine of redemption, and hides 
its glory; it makes void the holy, just, and good law of 
God; and gives the Jew one of his most plausible argu- 
ments against Christianity. 

P. 32. 1. 10. 6 The law of Moses is perfect.'— Each of 
these laws cannot be perfect, in exactly the same sense, 
or, the one never could have been preferred before the other. 
Each of them is perfect, as entirely suited for the purpose, 

* Hos. vi. 6. 






RESTORATION OF ISRAEL. 145 

for which God intended it. But if God intended the moral 
law, as the complete and unchangeable standard of holi- 
ness, and rule of duty, to all his worshippers under every 
dispensation, according to which also he will judge the 
world : if he intended the ritual law, as a temporary rule 
for instituted worship, a wall of separation to preserve Israel 
from apostacy to idolatry, and being lost among idolaters, 
by familiar intercourse with them ; and as a shadow of good 
things to come : and if he intended the judicial law for the 
political law of Israel, under the theocracy; the perfection 
of each, to answer these several intentions, could not be 
precisely the same. — Now absolute perfection must be 
entirely the same, wherever it exists ; that is, in God alone : 
relative perfection, in the fullest sense, belongs to all his 
works, as he made them; not more to an angel than to 
Adam, or the lower creation, or any part of it. — a God 
iC saw every thing that he had made, and behold it was 
" very good."* " As for God, his work is perfect :" yet 
the perfection of the human body does not consist in all 
being one member; but in the completeness and symmetry 
of the whole, consisting of many members, each perfectly 
fitted to its place and office. 

P. 3 ( 2. 1. 93—32. 6 1 have produced, #c.' Perfectly sati&r 
fied with the testimonies from Moses and from David, when 
soberly interpreted, we have no desire to bring forward any 
witnesses to oppose them. If indeed there were any con- 
trariety, we might point out Immanuel, and say, " Behold 
u a greater than Moses, than David is here!" u \ am one 
" that bear witness of myself; and the Father that sent me 
i£ beareth witness of me:" the apostles also concur in his 
testimony ; and so doth " the Holy Spirit, which God 
; < hath given to them that ' obey him."+ But there is no 

* Gen. i. 31. f Matt. xii. 41, 42. John viii. 13-18. xv. 26, 27, 

Acts'*, 82. 



146 ANSWER TO THE 

contrariety ; yea, rather there is the most entire coinci* 
dence. 

P. 32, last line. p. 33. 1. 1. c These two tables contained 
6 the whole law. 1 Then the ceremonial and judicial law 
form no part of that, in behalf of which Mr. C. is plead- 
ing; for the ten commandments alone were written on the 
two tables of stone. And, in that case, I have no further 
controversy with him, on this part of the subject. 

P. 33. 1. 2. ' In the ten, #C I should probably labour 
in vain, did I attempt to advise Christians, to count the 
letters of the ten commandments; and to compare them with 
the number of precepts, of every sort and kind, in the law 
of Moses. Will not reasonable Jews allow this to be 
egregious trifling ? 6i How forcible are right words ! but 
" what doth your arguing prove ?"* If indeed God, or 
Moses, had told us that each letter in the ten command- 
ments was the representative of a precept in the law, we 
ought to have attended to it: but asserting that it is so, 
without proof, or with no proof but from "the tradition of 
'•the elders," requires no attention. The only sense, in 
which the ten commandments comprised the whole law, 
moral, ceremonial, and judicial, is this: — it virtually re- 
quired every one to obey each ritual, or instituted appoint- 
ment, for the time in which it continued to be in force ; 
as a part of the general obedience to the law of God : but 
if the same authority, which instituted, afterwards abolished 
the institution, that obligation ceased. 

Let it, however, be carefully observed, that a law, in 
every sense as perfect as it can be, is not all which a 
sinner wants, in order to salvation or happiness, (p. 33, 
1.7 — 9.) " If there had been a law given, which could have 
" given life, verily righteousness should have been by the 
u law : but the scripture hath shut up all under sin."t An 

* Job. Vi. 25. + Gal. iii. 21,22. Comp. Ps. exxx. 3, 4. cxliii. 2. 



RESTORATION OF ISRAEL. 147 

act of parliament, however good, cannot meet the case of 
a criminal exposed to condemnation, or already condemned 
for breaking it; or supersede the necessity of a pardon from 
the king. Mr. C. himself observes, that in the twenty-eighth 
chapter of Deuteronomy, i is pronounced the blessing for 

* obedience and the curses for disobedience.' Now the law 
cannot be sufficient for the happiness of him, whom it curses 

for disobedience ; the law in itself says nothing concerning 
forgiveness ; this must come from the mercy of the Law- 
giver. "Blessed is he whose transgression is forgiven, whose 

* sin is covered :"* and " the circumcision of the heart," by 
which transgressors are brought to repent and turn to God, 
and love and serve him, is the work of his special grace, 
according to the new covenant, by which he "writes the 
" law in our hearts," while " our sins and iniquities he 
" remembers no more."t We suppose that the ritual law, 
rightly understood, contained the gospel of mercy and grace, 
as proposed to Israel ; which when Christ came, and after 
his crucifixion, was virtually abrogated: and plain testi- 
monies, invitations, and promises, made known the way 
of salvation to mankind. As * a law of works,' the gospel 
itself cannot save transgressors, any more than the law of 
Moses can. "All have sinned, and come short of the 
" glory of God ;" yea, every man has broken his own law, 
that which he, however erroneously, has proposed to him- 
self as the law of God; and thus he is condemned by his 
own conscience and heart : and if our " heart condemn us ? 
"God is greater than our heart and knoweth all things!" 

We do not then say, that God has by Jesus given a 
new and better lam i but that " he is the Mediator of a 
6( better covenant" than that made with Israel, by the 
typical mediation of Moses. It is manifest, that God made 
a covenant with Abraham, of which circumcision was the 

* Ps. xxxii. 1,8. t Jen xxxl 31—34, 



148 ANSWER TO THE 

outward seal; but of which the Aaroniek priesthood and 
most of the ceremonies were no part : and surely the apos- 
tles argument is conclusive, u The covenant which was 
"confirmed," (that is, with Abraham) "of God in Christ; 
" the law which was four hundred and thirty years after, 
* could not disannul."* This covenant, so manifestly distinct 
from the Sinai Covenant, we suppose to have comprised for 
substance what the prophets, and the writers of the New 
Testament, speak of, as " a new and everlasting covenant." 

But as the new covenant, in various circumstances, differed 
from that made with Abraham; it is generally spoken of, 
in appropriate language, distinguishing it from the national 
covenant with Israel. The passage from Jeremiah, which 
the apostle produces and argues from, in an unanswerable 
manner, has been considered :+ and the same prophet pro- 
poses the subject in similar language in a subsequent chapter. 
" I will give them one heart and one way that they may 
H fear me for ever ; for the good of them, and of their 
" children after them : I will make an everlasting covenant 
" with them, that I will not turn away from them to do them 
84 good ; but I will put my fear in their hearts, that they 
"shall not depart from me."J This must certainly be dis- 
tinct from the Sinai-Covenant, in which none of these things 
are engaged for. — Thus Ezekiel also ; " I will remember my 
" covenant with thee, in the days of thy youth, and I will 
"establish with thee an everlasting covenant. — Then shalt 
" thou remember thy ways and be ashamed, when thou shalt 
" receive thy sisters, the elder and the younger," (Samaria 
and Sodom,) " and I will give them unto thee, for daugh- 
" ters, but not by thy covenant.'" % " God will remember his 
"covenant with Israel;" "He will establish unto Israel an 

* Gal. iii. 16, 17. 

t Jer. xxxi.31— 34. Heb. viii. 8.— 13. x. 15—18. 

& Jer. xxxii. 39, 40. ^ Ez. *vi. 60, 61. 



RESTORATION OF ISRAEL. 149 

"everlasting covenant :" and he will give the Gentiles " to 
" them for daughters, but not by thy covenant." — What 
does this mean ; but that God will restore Israel, not by the 
national covenant, but by another distinct covenant, including 
the Gentiles also ? For substance, this was the Abrahamick 
covenant ; * more explicitly proposed by the Messiah, as 
" the new covenant in his blood,'' and of which he is the 
Surety and Mediator. — Thus again, speaking of the restora- 
tion of Israel; "My Servant David shall be their Prince for 
" ever ; and I will make a covenant of peace with them ; 
"and it shall be an everlasting covenant with them, &c"f 
Is it not evident, that this " covenant of peace,'' which God 
will make with Israel, on their restoration, and under which 
" David shall be their Prince for ever," is entirely distinct 
from that covenant, which God made with their fathers, at 
Mount Sinai ? 

In like manner, God by Isaiah says to the Messiah : " I 
if; will give thee for a Covenant of the people, for a Light 
"of the Gentiles." J — And again, " I will preserve thee, and 
" give thee for a Covenant of the people, to establish the 
" earth, &c."§ And again, " Incline your ear, and come to 
" me, hear and your souls shall live : and I will make an 
" everlasting covenant with you, even the sure mercies of 
" David."|| Whether we understand this literally of David,f 
or figuratively of the Messiah; it must denote a covenant 
distinct from the national covenant of Israel; and one which 
is made through the Messiah with individuals, who ( obey 
6 the calling,' and with no others. — Again, "And the Re^ 
" deemer shall come to Zion; and unto them who turn from 
" transgression in Jacob, saith the Lord, as for me, this is 
" my covenant with them, saith the Lord, &c." — Now, this 

* Ps. cv. 8—10. + Ez. xxxvii. 25-27. + Is. xlii, 6, 

^ Is. xlix. 8. See also liv. 10. || Is. lv. S. 

5 2 Sam. xxiii. 5. Ps. lxxxix. 4, 5. 



150 ANSWER TO THE 

covenant made with a remnant of penitent Jews, at the 
coming of the Redeemer, (or at any other time,) could not 
be the same, with the national covenant made with Israel at 
Mount Sinai." In like manner, also Gabriel says to Daniel, 
concerning the Messiah, " he shall confirm the covenant with 
a many for one week."* Now this covenant which was 
confirmed " with many" while the rest were given up to 
desolations, could not be the national covenant of Sinai. — In 
fact, in the Old Testament, as well as the New, the covenant 
made with Abraham, Isaac, and Jacob, and not the Sinai 
Covenant, is almost always referred to, whenever the pro- 
mised mercies to Israel are spoken of.+ 

We therefore conclude, that the Messiah is " the Mediator 
" of a new and a better covenant," than that made with 
Israel at Mount Sinai, promising far more valuable blessings 
to those with whom it is made, and securing them in a far 
more irrevocable and unalterable manner : being for sub- 
stance the same, with the covenant made with Abraham, in 
behalf of himself and his Seed, even Christ, and confirmed 
by the oath, which was sworn unto him : including also the 
Gentiles, who are grafted into the good olive-tree by faith 
in the Messiah, and so if partake of the root and fatness of 
" the good olive-tree.' 'J — But as this is proposed, in a new, 
and clearer manner, and its extent, and blessings, and secu- 
rity, are more explicitly exhibited; it is generally called 
" the new covenant," as distinguished from the Sinai Cove- 
nant. I forbear to quote the New Testament on this subject; 
except as I introduce it, to shew what our views on this 
subject are, and on what grounds we consider them war- 
ranted by clear testimonies from the Old Testament. This 

* Dan. ix. 27. 

+ Deut. ir. 31. viii. 18. 2 Kings xiii. 23, 1 Chr. xvi. 15—18. Neh. ix. S. 

Ps. cv. 9, 10. Micah vii . 20. Luke i. 54, 55. 72—75. 

t Rom. xi. 16-24. Heb. vi. 13—18. 



RESTORATION OF ISRAEL. 151 

part of the subject is wholly overlooked by Mr. C. but 
this new covenant, is a far different thing from a new law. 
This I suppose St. Paul meant, when he said, " not with- 
" out law to God, but under the law to Christ." (swo^of 

We indeed read in the New Testament of " fulfilling the 
"law of Christ:" but I apprehend the apostle meant, the 
new commandment requiring Christians to love one another 
for his sake, and according to the pattern of his love to 
them.t However, the constant reference of the apostles to 
the moral law of ten commandments as the rule of our duty, 
sufficiently proves, that Jesus did not intend to abolish the 
holy, just, good, and spiritual law of the Old Testament, 
to substitute one of a milder and more indulgent nature 
in its place.f 

P. 33. 1. 12. ' This law cannot make happy, #c.'— No 
law can make happy him who has broken it. — " Blessed are 
" they that keep judgment, and he that doeth righteousness 
" at all times." " He that doeth these things shall live in 
" them." " The soul that sinneth, it shall die."§ " Where 
"is then the blessedness?" "Blessed is he whose iniquity 
" is forgiven, and whose sin is covered." " Blessed is the 
" man, to whom the Lord imputeth not iniquity." But 
this properly belongs, not to the law but to the gospel; [I 
for u Without shedding of blood there is no remission." 

L. 19, 20. e He ought to have, fyc' — True Christians 
never think of prescribing to God what he ought to do: it 
is their question, "What must I do to be saved ?"—" Lord 
" what wouldst thou have me to do ?" 

L. 22. < In number seventy, fyc.'— It is not very easy to 
make out the number of the distinct families, which sprang 

* 1 Cor. ix. 21. + Johnxiii, 34. Gal. vi. 2. 1 John ii. 7, 8. 

$ Rom. vii. 12. xiii. 8—10. Gal. v. 14, Eph. vi. 1, 2. Jam. ii. 8— 11» 
^ Ps. cvi. 3. Ez. xviii. 4. xx. 11. 21. Luke x. 25—29 
U Ps. xxxii. 1, 2. cxxx. 4, 5. Rom. iv. 6 — 8. 



152 ANSWER TO THE 

from Noah's three sons; as any one will find, if he attempt 
to be accurate, and to distinguish exactly between their 
immediate and their more remote descendants. I do not 
think the matter deserving of a laboured investigation : but 
as Mr. C. purposes to build much upon it, he ought well 
to secure the foundation; else the whole superstructure will 
fall to the ground on the slightest assault. 

L. 29, 30. c Lest we be scattered, and God said, they 
'shall be scattered.' — Scatter is not a very appropriate 
word for such a regular allotment, as Mr. C. supposes 
was made of the earth, to these seventy families at this 
time.* Jacob said of Simeon and Levi, " I will divide 
" them in Jacob, and scatter them in Israel."+ And God 
declared by Moses, " I said, I would scatter them into cor- 
ners." — " I would make the remembrance of them to cease 
u from among men. "J And Israel is now scattered among 
the nations: but could Joshua, when he divided the promised 
land among the tribes of Israel, be said to scatter them in 
Canaan ? 

L. 31. c The heavenly Sanhedrin, #c.' As the scripture re- 
veals nothing of this Sanhedrin and their proceedings ; I 
must consider the whole as a mere fable, and class them 
with the legends of popery ; that especially, which gives 
the several countries of the world, to different saints, who 
are the special patrons of them : and who, I suppose, go 
to Avar with one another, when these nations choose to 
engage in war; nay, with God himself, when they war 
against his chosen people ! Thus St. James is the patron 
saint of Spain, St. George of England, St. Patrick of 
Ireland, St. Dennis of France. — The virgin Mary, I have 
lately heard, is now substituted in the place of the latter. 
We require the word of God, not the dreams of men: 

* Gen. xi. 3—9. t Gen. xlix. 7. + Lev. xxvi. 33. Deut. iv. 27. 

xxx. 3. xxxii. 26. 



RESTORATION OF ISRAEL. 153 

r< What is the chaff to the wheat, saith the Lord IV* 
There is not the least ground in scripture, for supposing 
any such regular allotment of the countries, to the several 
families descended from Noah. The greatest part of the 
earth "was to them terra incognita, an unknown country* 
A succession of most stupendous miracles must have oc- 
curred, even in many respects far greater, than that of 
Israel's deliverance from Egypt and settlement in Canaan; 
in making known to each of these families the distant, 
unknown, and uncultivated country allotted to it; in pre- 
vailing on them to leave the rest of mankind, and all the 
cultivated parts of the world, to go in quest of this un- 
known land; and in conducting them, some to one region, 
and some to another ; several of them to the most remote 
districts of the four continents; and also to the islands of 
the sea, before, as far as we know, ships were in use. — 
To raise such an hypothesis as this, from the two verses 
in the eleventh of Genesis on this subject, may prove 
ingenuity ; but it must fall, and 

c Like the baseless fabrick of a vision, 
' Leave not a wreck behind.' 

God was pleased to scatter mankind : he knew where each 
tribe or family would eventually settle; and he left matters 
to their course, according to the usual methods of his pro- 
vidence. This sufficed, as far as the intended inheritance 
of Israel was concerned :t and we have no further infor- 
mation of his purposes. 

P. 34. 1. 33. ' The lot of God, $c.' (L. 18.)-God, then, 
did not choose Abraham and his posterity to be his por- 
tion; J but the heavenly Sanhedrin settled it by lot. (P. 33. 
1. 31—34.) But what is the lot ? " The lot is cast into 

* Jer. xxiii. 25—29. + Dan. xxxii. 8. £ Deut. vii. 6^ 7. 

Neta. ix. 7. Is. xli. 8, 9. xliv. 1. 



154 ANSWER TO THE 

" the lap, but the whole disposing of it is of the Lord. 5 '* 
The heart revolts and shudders, at the narration of the great 
dispensations of the infinite God, in such language, as 
hardly suits even the more important concerns of puny 
mortals. 

Last line but .one. c One good family :' i a right to his 
; oracles :' (P. 35. 1. 7.) < an act of justice: (L. 12.) I 
only note these expressions, that they may not escape the 
reader's attention. At present, I desire the reader to recol- 
lect, if he can, any thing of similar language on the sub- 
ject in the scripture: and I quote a passage or two, suited 
to convey other ideas of the transaction : " Speak not in 
" thine heart,— for my righteousness the Lord hath brought 
" me in to possess this land. — Not for thy righteousness, nor 
' { for the uprightness of thy heart, dost thou go in to 
" possess this land : but for the wickedness of these nations 
" the Lord doth drive them out from before thee ; and 
u that he may perform the word, which the Lord sware 
" unto thy fathers, Abraham, Isaac, and Jacob. — Under- 
" stand, therefore, that the Lord thy God giveth thee 
" not this good land to possess it for thy righteousness, for 
" thou art a stiff-necked people." — ie Ye have been rebel- 
u lious against the Lord, from the day that I knew you."+ 
— " In the day when I chose Israel, and lifted up my hand 
u unto the seed of the house of Jacob, and made myself 
a known to them in the land of Egypt.'' — " I said unto 
H them, Cast ye away every man the abominations of his 
" eyes, and defile not yourselves with the idols of Egypt; 
" I am the Lord your God. But they rebelled against 
" me, and would not hearken unto me ; they did not cast 
" away every man the abominations of their eyes, neither 
" did they forsake the idols of Egypt : then I said, I will 
w pour out my fury to accomplish mine anger in the midst 

* Prov. xvi. 33. t Deut. ix. 4—7. 24. 



RESTORATION OF ISRAEL. 155 

" of the land of Egypt. But I wrought for my name's 
" sake."* — " And ye shall remember your ways, and all 
*'your doings, wherein ye have been defiled; and ye shall 
s( lothe yourselves in your own sight, for all your evils 
" that ye have committed. And ye shall know that I am 
" the Lord, when I have wrought with you for my name's 
" sake ; not according to your wicked ways, nor according 
n to your corrupt doings, O ye house of Israel, saith the 
"Lord God." + The man, who claims of God what is 
justly due to him, shall have it "without mercy." But 
God confers his favours on those, who allow that they do 
not deserve them. As I cannot understand, so I do not 
stay to enquire, in what sense c the lot of God was in 
1 number, as much as that of the seventy angels.' (P. 34. 
1. 30.) 

P. 3b. 1. 28. c They are called and invited by the word of 

€ the Lord , fyc.\ Does this mean, that without circumcision, 

or being proselyted to the observance of the ritual law, 
men may share the benefits of Israel? If it do, it is a 
concession, which I did not expect to meet with ; but the 
words, no law, no promise, seem to confine it to those who 
are fully proselyted. 

P. 36. 1. 30. ' Here is the calling, $r.'— -Are then no 
more Gentiles to share these blessings, than can dwell 
among the Jews and Israel in the land of promise? This, 
I fear, will in great measure disannul the former conces- 
sion; for the land of Canaan can hold a very small part 
of the Gentiles, that is, the inhabitants of the globe, along 
with Israel. — It is, however, proper to note the assertion, 
that Abraham was forty-eight years old, when the earth was 
divided. (P. 34. 1. 10.) 

We find in Genesis, that i( unto Eber were born two 
" sons : the name of the one was Peleg ; for in his days 
* Ez. xx, 5—9. + Ez. xx. 43, 44. 



156 ANSWER TO THE 

" was the earth divided,"* The word Peleg signifies dvcu 
sion. According to the chronology, calculated from the 
fifth and the eleventh, of Genesis, Peleg was born about 
A- M. 1757. Terah, the father of Abraham, descended from 
Peleg by Reu, Serug, and Nahor, was born about A. M. 
3878. Terah died at the age of 205 years, and his son 
Abraham was then seventy five years old ;t so that he was 
born when Terah was 130: about A. M. 2008; or 251 years 
after Peleg was born : but Peleg lived in all, no more than 
239 years.:}: — Peleg died A. M. 1996. Abraham, according 
to Moses, was born A. M. 2008.— This suffices to shew, that 
general assertions from tradition, when compared with the 
scripture, are often detected to be false, and are always 
uncertain. — Probably, Peleg's name was given him, about 
the time of his birth, which occurred 251 years before that 
of Abraham. 

L. 14. < He cursed them, Sfc. 3 The Psalm, from which 
Mr. C. adduces the words of Abraham's curse, 6i Destroy, O 
" Lord, and divide their tongues," is expressly ascribed 
to David, in the Hebrew Bible, after the manner of the 
other Psalms written by him.§ It is generally allowed to 
have been composed during Absalom's rebellion, and to 
Telate to Ahitophel.|| 

P. 36. 1. 11. ' For he who will be a sharer, #c.' This 
hint should be carefully observed; as it seems to be over- 
looked in great measure, in the following parts of the 
publication. Perhaps, however, it is exclusively meant of 
proselytes from the Gentiles, and not of Israelites by birth. 

P. 36. last line but one. 6 The Messiah's kingdom is 

< NOT SPIRITUAL, BUT ABSOLUTELY EARTHLY.' 

Is THE KINGDOM OF THE MESSIAH SPIRITUAL, OR 
ABSOLUTELY EARTHLY? 

* Gen. x. 25. t Gen. xi. 32. xii. 4. i Gen. xi. 18, 19. 

% Ps.lv. Title. || Ps.lv. 9— 15. 



RESTORATION OP ISRAEL. 157 

I introduce this part of our subject, by forming Mr. C's 
assertion into a question, which I purpose to discuss. 

Last line. 'In the last chapter of Ezekiel, #c.' It would 
be easy to shew, that the strictly literal interpretation of 
Ezekiel's vision, including the last nine chapters, is attended 
by very great, if not absolutely insurmountable difficulties. 
It is generally allowed to be one of the most obscure por- 
tions in the whole scripture; I apprehend, the most obscure 
of all. Various opinions have been formed respecting the 
times and events to which it relates : but the order in which 
it follows the predictions of ' the Restoration of Israel,' and 
the slaughter of those powerful opposers, predicted under the 
names Gog and Magog; its coincidence, in this respect, with 
the New Testament predictions of the establishment of the 
millennium, after the terrible destruction of all opposers;* 
and, in addition to all, its very obscurity leads me to con- 
clude, that it relates to events yet Jfuture, and subsequent to 
the conversion and e Restoration of Israel.' But I am fully 
persuaded that nothing, previous to its fulfilment, will enable 
any man to know, how far it should be understood literally, 
and how far figuratively* The city, (which is never called 
Jerusalem,) according to the admeasurement assigned to it, 
would be forty miles square: and the land, (which is never 
called Canaan,) of far larger dimensions, than that divided 
by Joshua. Exactly the same proportion is assigned to each 
tribe, without any difference as to numbers; and each por- 
tion is stated as extended directly across the country. I only 
hint these things, as obvious difficulties to the strictly literal 
interpretation; and to shew how little certainty there can 
be in our reasonings from this\ obscure unfulfilled prophecy. 

I have already observed, and desire again to point out to 
the reader; that 'the Restoration of Israel' is, neither in Eze- 

* Notes, Ez. xxx'ix. xl xlviii — Rev. xix. xx. Family Bible by the 
author. 



158 ANSWER TO THE 

kiel, nor in any of the prophets, directly connected with the 
coming of the Messiah : but if his coming be spoken of, 
something is constantly introduced, between the mention of 
it and the prophecy of Israel's restoration.— Thus in Isaiah, 
the calling of the Gentiles is introduced between the coming 
of the Messiah, and the Restoration of Israel.* Thus in 
Amos, the same order is observed. t — But in very many pro- 
phecies, the coming of the Messiah is not at all mentioned : 
He is supposed to have come, and to have set up his king- 
dom; and at length Israel receives him, or submits to him, 
and is restored.^ — The prophecy of Jeremiah seems more 
like an exception to this statement, than any other :§ yet the 
days of the Restoration of Israel, are marked distinctly, as 
subsequent to his coming. It may also be observed, that 
the coming of the Messiah is, in several prophecies, closely 
connected with judgments on the Jews, as the immediate 
consequence; which is wholly inconsistent with the restora- 
tion of the nation being the immediate consequence.|| 

I would however most especially observe, as connected 
with the present question, that 'the Restoration of Israel' is 
uniformly connected with the promise of spiritual blessings: 
if forgiveness of sins, and renewal of the heart to holiness, 
be spiritual blessings. It will, I believe, be difficult to find 
any clear exception to this arrangement. Thus Moses con- 
nects that event with their confessing their sins, " their 
" uncircumcised hearts being humbled ; and their accepting 
{ < the punishment of their sin." — And let it be here noted, 
that the Lord says, " Then I will remember my covenant," 
iC with Jacob, and also my covenant with Isaac, and also 
" my covenant with Abraham. "H — The Abrahamick, not 
the Sinai-covenant is pointed out. 

* Is. xi. 10—16. + Am. ix. 11—15. + Ez. xxxiv. 23—31. 

xxxyi. 21—28. Hos. iii. 4, 5. ^ Jer. xxiii. 5—8. || Dan. ix. 

24—27. Zee. ix. 9, 10. xiii. 7—9. Mai. iii. 1—5. 1 Ler. xxvi. 40—42. 



RESTORATION OF ISRAEL, " 159 

Again, predicting of the present dispersion of Israel: 
" But if from thence thou shalt seek the Lord thy God, 
" thou shalt find him, if thou seek him with all thy heart 
" and with all thy soul. When thou art in tribulation, and 
" all these things are come upon thee in the latter days ; 
" if thou turn to the Lord thy God, and shalt be obedient 
" to his voice, (for the Lord thy God is a merciful God,) 
" he will not forsake thee, nor destroy thee ; nor forget the 
"covenant of thy fathers, which he sware unto them."*— 
Observe again, "the covenant of thy fathers, which he 
" sware unto them.''t The Sinai Covenant was not con- 
firmed with an oath. 

But whence does this conduct of the dispersed Israelites 
arise? — Moses, speaking concerning the same events, says, 
" The Lord thy God will circumcise thine heart to love 
" the Lord thy God, with all thy heart.":}: 

It would be far too prolix to adduce the other passages, 
which connect the Restoration of Israel with spiritual bless- 
ings; and I must only refer the reader to them.§ And let 
those, who contend for an absolutely earthly kingdom, pro- 
duce those prophecies, in which this connection cannot be 
traced; if indeed any such can be found. If then the 
Restoration of Israel be seldom, if ever, immediately con- 
nected with the coming of the Messiah; if his coming be 
sometimes predicted in connection with judgments on the 
Jewish nation ; and if < the Restoration of Israel' be uni- 
formly predicted in connection with spiritual blessings to be 
poured out on the nation : we shall understand what estimate 
we ought to make of the assertion 5 that " the kingdom of 
" the Messiah is not spiritual, but absolutely 

* Deut. iv. 29—31. + Gen. xxii. 16, 17. Ps. cv. 8-10. 

Luke i. 72— 74. Heb. vi. 14— 18. % Deut. xxx. 6. 

% Is. xi. 11— 16. xii. 1— 3. lix. 20,21. Jer, xxxi. 31— 36. xxxii. 39— 41. 
Ez. xi. 17— 20. xxxvi. 24-28, Hos. xiv. Mic. vii. 15— 20. Zcph. iii. 
13—20. Zecb. xii. 10—14. 



160 ANSWER TO THE 

"earthly :'* especially as the kingdom of the Messiah 
and the Restoration of Israel are constantly considered by 
the writer, as inseparably united. 

P. 37. 1. 10. 'One Shepherd, #c.' We Christians are 
apt to think, that invaluable spiritual blessings are implied 
in the title of Shepherd, as used concerning the Messiah, 
in several of these prophecies: and we suppose, that this is 
grounded on many parts of the Old Testament, as well as 
on the New; and contains a prominent revelation of "the 
" great mystery of godliness, God is manifest in the flesh." — • 
"Jehovah is my Shepherd," says David; and again, "Give 
<c ear, O Shepherd of Israel."* — " He shall feed his flock 
"like a Shepherd: he shall gather the lambs with his arm, 
" and carry them in his bosom, and shall gently lead those 
c < that are with young."f — " And he shall stand and feed 
" in the strength of Jehovah, in the majesty of the name 
"of Jehovah his God.";}; Who is here spoken of? Surely, 
he who was to be born at Bethlehem, " whose goings forth 
"have been from of old, from everlasting." — "Awake, O 
" sword, against my Shepherd, against the Man, who is my 
"fellow, saith the Lord of hosts; smite the Shepherd.'^ — 
When, I say, we consider these predictions in connection, 
with what the New Testament says, of " the good Shep- 
" herd, who layeth down his life, for the sheep :" " the 
" great Shepherd of the sheep :" " the chief Shepherd :"|| 
we consider vast, yea, all spiritual blessings, involved in 
this name alone. 

P. 38. 1. 6. ' He shall execute judgment and justice in 
' the earth / hut not in heaven. I do not see the intention 
of this addition to this text from Jeremiah. Our enquiry 
is not concerning the kingdom of the Messiah in heaven; 
(though he there reigns Lord of all worlds,) but the nature 

* Ps. xxiii. 1,2. Ixxx. 1. + Is. xl. II. t Mic - v - 2 ~ 4 - 

f> Zech. xiii. 7. || John x. 11—14. 26—30. Heb. xiii. 20. 1 Pet. v. 4. 



RESTORATION OP ISRAEL. 161 

of that kingdom, which he hath set up, or will set up, on 
earth; whether the nature and administration of it be spiritual 
or 'altogether earthly.'— Perhaps it is meant, that he shall 
reign visibly on earth; and not as ascended into heaven, 
and ruling by his providence and the influences of his 
grace. This, however, suggests the propriety of stating most 
explicitly our views of a spiritual kingdom, as distinguished 
from one 'altogether earthly.' 

We consider that as an earthly kingdom, (whether we see 
the king or not,) which is administered, in great measure, 
like the other kingdoms of this world ; and which pro- 
vides, or professes to provide, only for the temporal secu- 
rity and prosperity of its subjects. It may indeed be con- 
nected with the support or establishment of religion, in 
one form or other; but it does not profess directly to confer 
spiritual blessings on those, over whom it is established. 
On the other hand, we consider that as a spiritual kingdom, 
which is conducted on different principles, from the king- 
doms of this world, and for other purposes ; which does not 
profess to confer temporal wealth, honour, and prosperity 
on any of its subjects; nor always to secure them from 
great and heavy temporal trials, and oppressions; but 
immediately to confer spiritual blessings, on all who truly 
belong to it, even "righteousness, and peace, and joy in 
"the Holy Ghost."* " Spiritual blessings," are those bene- 
fits which, (besides their tendency to our temporal comfort) 
secure the eternal happiness of our immortal souls, and also 
that of our bodies as raised incorruptible and glorious: but 
merely earthly blessings, at most, only conduce to our 
comfort and well-being, for our short and uncertain con- 
tinuance in this present world. To say, therefore, that the 
Messiah's kingdom is spiritual, implies, that it secures, (as 
distinct from temporal good,) eternal happiness, to all the 

* Rora. xiv. 17. Eph. i. 3. 

Y 



162 ANSWER TO THE 

true subjects of it: but to say, that it is 'altogether earthly,* 
in our view of it, denotes, that it only secures earthly 
advantages to its subjects, however loyal and faithful; and 
that, as to eternal happiness or misery, it leaves them pre- 
cisely as they were. If Mr. C. or the Jews in general, 
understand the terms in any other sense, when that sense 
is clearly stated, it may require consideration. 

Our view of the Messiah's kingdom, as spiritual, does 
not exclude many temporal advantages ensured to its 
genuine subjects: for whatever prepares the soul for holy 
happiness in another world, adds to our true comfort in 
this life ; and to them, who " seek first the kingdom of 
" God, and his righteousness," u all other things shall be 
"added." "The Lord will give grace and glory; and 
" no good thing will he withhold from them that walk 
" uprightly."* But we exclude from the catalogue of these 
blessings, whatever tends to gratify, and give energy to, 
man's corrupt passions; such as rapacity for wealth, am- 
bition of pre-eminence, lust of dominion, thirst after revenge, 
desire of the pleasures, pomp, and pride of life; and 
indeed the craving after any animal indulgence, beyond 
the rule of duty, expediency, and love to all men. — And 
we give an immense ppe-eminence to those blessings, which 
will be enjoyed for ever, above the most rational and legi- 
timate comforts of this present slate.— To be made partakers 
of heavenly wisdom and knowledge; to have "the heart 
" circumcised," by the regeneration of the Holy Spirit; 
to be pardoned, and justified by faith, with believing 
Abraham ; to be renewed unto holiness ; to have God for 
our Father, Friend, and Portion ; our " Guide unto death, 
" and," at that crisis, " to receive us to glory ;" U> walk 
with him, in assured faith and hope; to worship him in 
"the Spirit of adoption;" to enjoy the earnests and fore- 

* Ps.lxxxiv. 11. Matt. vi. 33. 



RESTORATION OF ISRAEL. 163 

tastes of eternal happiness; to be delivered from the fear of 
death, and at length from death itself, when " mortality 
iC shall be swallowed up in life :" These are some of the 
spiritual blessings of our Messiah's kingdom. 

On the other hand, 6 a kingdom altogether earthly,' 
would supply or ensure none of these things; neither 
heavenly wisdom and knowledge, nor renewal unto holiness, 
nor "justification unto life," nor " reconciliation unto God," 
nor adoption into his family; nor the meetness for a holy 
heaven, nor admission into it; nor "the resurrection of the 
"just." If these things belong exclusively to a spiritual 
kingdom ; it would be waste of time, to bring a formal proof, 
that the Messiah's kingdom, at least includes spiritual bless- 
ings to its true subjects. But if such blessings be included 
in Mr. C.'s notion of an altogether earthly kingdom; he 
only uses words in a different sense, than we do, or men 
in general do, and " a strife of words" is not edifying. 

I suspect, however, that the question, whether these things 
are included among the blessings of the Messiah's kingdom, 
or not, was out of sight, when he wrote the passage : 
for, while temporal advantages appear far most prominent 
in his mind, in every part of his book, he occasionally 
gives intimations of some things, that are certainly spiritual 
blessings, which will be conferred by the Messiah. 

According to the expectations of the Jews in the time 
of Jesus, and even the expectations of his apostles before 
his resurrection; it is evident, that a Messiah, coming, like 
the conquerors of this world, but far superior in power to all 
of them ; to free the nation of Israel from subjection to the 
Romans, and from all foreign vassalage ; to lead them forth 
to victory and triumph ; to subjugate other nations, and to 
advance Israel to pre-eminence, prosperity, and dominion; 
constituted the object of their desires and hopes. It is also 
evident, that this, in most instances, was connected with the 



164 ANSWER TO THE 

thirst after a contemptuous and insulting revenge upon their 
oppressors, and of exercising a haughty and severe domina- 
tion over mankind at large : and, as far as I can judge 
from the specimen before me, it appears, that the expec- 
tation and desire, of modern Jews, are nearly the same. If 
this be not the case, let them explicitly declare, what they 
do expect and desire, at the supposed coming of their 
Messiah. 

It is now becoming more and more the opinion of stu- 
dious Christians, that when Israel shall be converted to 
their long rejected Messiah, they will be gathered from 
their dispersions, and reinstated in their own land ; which 
being rendered as fertile, as in times past, (perhaps much 
more so,) and extended to the utmost limits of the grants 
made to the patriarchs; will yield them in ricli abundance 
all things needful and comfortable for this present life. It 
is also thought, that they will live in this land, under rulers 
of their own nation, as the vicegerents of the Messiah, of 
David, or "the Son of David," in entire peace and security, 
free from invader or oppressor, and from the fear of any : 
and that, along with all spiritual blessings in rich abun- 
dance, they will be voluntarily regarded, by all other 
nations, then truly converted to Christianity, with peculiar 
love, and gratitude, and honour, as the source of all their 
spiritual blessings; and especially, as most nearly related 
to their common Messiah and Saviour, who is "the Light 
" of the Gentiles, and the Glory of his people Israel." 

It is indeed supposed, according to several prophecies, 
that great opposition will be made by many powerful 
enemies, to this their restoration; and that immense destruc- 
tion of opposing Gentiles will precede and attend it, while 
other Gentiles will concur in promoting it. But, this being 
accomplished, a general conversion of the nations will follow, 
till those prophecies, which assure us, "that the earth shall 



RESTORATION OF ISRAEL. 165 

" be filled with the knowledge of the glory of the Lord, 
" as the waters coyer the sea," shall be literally accom- 
plished ; that then, " they will beat their swords into 
et plough -shares — and learn war no more;" and that this 
state will continue at least a thousand years, and nearly to 
the end of the world. During this whole period, an hono- 
rary and affectionate pre-eminence will be freely rendered 
to Israel, by all the numberless partakers of the blessings 
of their Messiah's reign. . 

But it is not supposed, that Israel will either possess or 
desire authoritative dominion over the nations; or any 
tiling to gratify the corrupt passions before spoken of; but 
every thing to promote "righteousness and peace, and joy 
" in the Holy Ghost," The personal reign of Christ on 
earth, the existence, or non-existence, of the ceremonial 
law of Moses; and several other things, are differently held 
by different persons: and it is not needful for the author 
to be very explicit here, concerning his own sentiments on 
these points. — But the above is the outline of his views, 
after the constant study of the scriptures, day by day, 
during thirty-eight years at least. 

Every promise of the Messiah, from that made to our 
fallen first parents, which contains, as it were in embrio, 
all the blessings of redemption and deliverance from sin 
and all its consequences; from Satan and his dominion, 
with victory and triumph over all enemies; and those to 
Abraham, and throughout the scripture; to the last pre- 
diction of the Old Testament, " Unto you that fear my 
" name, shall the Sun of righteousness arise with healing 
" in his beams ;"* combine in shewing, that spiritual bless- 
ings, primarily and especially, constitute the felicity of 
Messiah's reign: and I shall not weary the reader by 
enlarging in so plain a case. 

* Gen. iii. 15. Mai. ir. ?. 



166 ANSWER TO THE 

In fact, I should feel an increasing disregard to the re- 
sult of the controversy, if I could doubt that the blessings 
of Messiah's kingdom were spiritual and eternal. Were 
I a Jew, or proselyte; and were 'an altogether earthly 
< kingdom,' in all possible glory and majesty established, 
under an earthly Messiah ; and did I occupy the highest 
station in this kingdom : what, at my time of life, and 
with the full conviction, that " shortly I must put off this 
M my tabernacle;" I say, what good could such a station 
secure to me? — But if I am partaker of those spiritual and 
eternal blessings, which " are the gift of God through Jesus 
"Christ," I have "all my salvation and all my desire;" 
and may say with Simeon, " Now, Lord, dismissest thou 
u thy servant in peace ; for mine eyes have seen thy sal- 
" vation :" or, with dying Jacob, " I have waited for thy 
"salvation, O Lord."* And here, I cannot but lament 
that Mr. C, throughout his book, does not appear to be 
possessed with any deeply realizing and influencing views 
of an eternal world of happiness or misery. It is not easy 
to discover, with exactness, what his sentiments are on these 
topicks. There are indeed, occasionally, some intimations 
on this immensely momentous subject; yet in general he 
writes, very much as if this world were our all. Probably, 
he has the same sentiments of the superior advantages 
of Jews above Gentiles, as to eternal salvation, which his 
ancestors had in the days of Christ: but they are not 
prominently stated, or particularly insisted on, as the grand 
concern; and not at all, in any connection with the com- 
ing and kingdom of the Messiah. If I understand him, 
salvation is to be to the Jews by the law of Moses; and in 
no respect by the Messiah. 

Now, as I most firmly believe, that after this vain, 
transient, and uncertain life, a state of endless happiness 

* Gcd. xXix. 18. 



RESTORATION OF ISRAEL. 167 

or misery will follow; and that, as all are sinners, no 
man can be saved from final misery, and obtain eternal 
happiness, but by the mercy and grace of God, in the 
way of his appointment, which, I am assured is, by faith 
in the Messiah, promised from the fall of Adam: and as 
all else seems nothing to me, in comparison of this, I stand 
amazed, that a man can think it worth while, to dispute 
about an c altogether earthly kingdom;' which by his own 
account, will not commence, till he is either very far ad- 
vanced in years, or has entered into the eternal world ; 
and so can have no farther concern with any of those things 
which "are done under the sun!" or in the words, which 
he marks in Italicks, under the whole heaven. 

All the past generations of ' Israel, according to this, 
have left the earth, without the least advantage from this 
c altogether earthly kingdom of the Messiah :' at any rate 
most of the present race will leave the earth, before the 
earliest period now specified for his coming shall arrive : 
and, alas ! if there were any well grounded hope of its 
arrival, still only a few of the whole race could partake 
of the more splendid advantages expected; and that only 
for a short space. Still " vanity and vexation" would be 
the inventory of earthly good; still man must "eat his 
" bread in labour and sorrow, till he return to the ground 
"whence he is taken." Are we then to consider this 
writer's views as a specimen of Judaism? At any rate it 
excites my deepest commiseration. 

I shall close this part, by asking, whether the texts 
adduced, concerning the Messiah's kingdom, on the thirty- 
seventh page, contain no predictions or promises of spi- 
ritual blessings ? 

P. 38. I, 6. In adducing the prophecy of Daniel, "The 
"kingdom and dominion-— shall be given to the people of 
"the saints of the most High." Mr. C. quotes it, "to the 



168 ANSWER TO THE 

" holy nation of the most High."* I am not fully com- 
petent to say, how far the Chaldee will bear this translation: 
but I thought it right to note the variation. Our version 
seems to be literal* 

P. 38. 1. 19. < Proof from the gospel, &c.' From 
these quotations, it is probable, that the place, where the 
Messiah reigns, or shall reign, is principally intended by 
Mr. C. when he affirms, the Messiah's kingdom to be c alto- 
c gether earthly i 1 as he has added after the quotation from 
Jeremiah. — "He shall execute judgment and justice in the 
" earth,"+ but not in heaven. 

L. 26. 'A throne, $c. 9 "Thy throne, O God, is for 
"ever and ever; the sceptre of thy kingdom is a right 
"sceptre, &c." Will any 'throne on earth' be "for ever 
" and ever ?"J It appears evidently, that the dominion 
mentioned by Daniel, as given to the Son of man, is estab- 
lished in heaven, and not on earth. § This, however, is a 
subject, on which I shall not at present enter: many, who 
hold with me, the general views of the Messiah's kingdom, 
expect a personal and visible reign of Christ on earth, dur- 
ing the millennium. (I. SO.) "Eating and drinking,"" are 
terms often used figuratively, as in the place referred to : 
but in the Messiah's kingdom, as far as this world is con- 
cerned, men literally eat and drink, as well as in other 
kingdoms, though in a more holy manner. It is surpris- 
ing, that a proof, from the New Testament, of Christ's 
judging Israel only, should be brought; and that judging 
Israel should be considered as synonymous to "reigning 
" over Israel ;" when the judgment spoken of most evi- 
dently must be judging, in order to the condemnation of 
the nation in general. The same is the import of the 
promise to the apostles, that they shall " judge the 

* Dan. vii. 27. + Jer. xxiii. 5, G. t P*« *lv. 6. 

S Dan. vii. 9—H. 



RESTORATION OF ISRAEL. 169 

* £ twelve tribes of Israel."* When Mr. C. asserts, (last line 
but two,) that the Messiah will be king ' over Israel only,' 
he fixes a meaning on the words, which is totally incon- 
sistent with the whole of the New Testament : indeed it 
does not clearly appear in what sense he himself under- 
stands them; for I suppose he will allow that the Messiah 
shall rule the nations, though it be only to punish and 
destroy them. 

P. 38, last line but one. 'Law of an ambassador.' 
P. SO. 1. 2. ' This ambassador, #c.' If the ambassador be 
commissioned and instructed to go to the government of the 
country, to which he is sent, he certainly ought to do it : 
but it is not the uniform practice of kings to send ambas- 
sadors to the governors of a country; especially when those 
governors are usurpers, rebels, and traitors to their prince; 
and tyrants over his loyal subjects. In these cases, they 
sometimes send ambassadors to inferior persons, who loyally 
adhere to their lawful king. Indeed it is by no means 
uncommon for princes to send ambassadors to those, who, 
in any country, resist the authority of the ruling powers, 
according as political purposes may be answered by it. — But 
■were it otherwise, surely the infinite God is not bound 
by the rules and customs of puny mortals. — " My thoughts 
u are not your thoughts, neither are your ways my ways, 
" saith the Lord: for as the heavens are higher than the 
" earth ; so are my ways higher than your ways, and my 
thoughts than your thoughts. "t Even Moses was sent to 
the enslaved Israelites to deliver them, and not as an am- 
bassador to treat with Pharaoh about their deliverance. 
The prophets in general were sent to the people, as well 
as to the princes: and when sent to the princes, it was 
never to treat with them, as the ambassadors of one king, 

* 1 Sam. ii. 25. Ez. xx. 4. xxii. 2. xxiii. 24, 3G, 45, xxiv, 14. 
Ob. 21. 1 Cor, vi, 2, 3. tls.lv. 8, 9. 

Z 



170 ANSWER TO THE 

with another king, thus placing the Sovereign of the world 
on a level with his creatures: but as reprovers of their 
crimes in the name of Jehovah, or as encouraging their 
confidence in him. What does Mr. C. think of Jeremiah's 
conduct, who even counselled the people to desert Zedekiah 
and the princes, and to submit to the Chaldeans?* Did he 
observe l the law of an ambassador ?' It is awfully pre- 
sumptuous, in this manner to dictate and prescribe to God, 
what his conduct ought to be. — " Who hath directed the 
" Spirit of the Lord, or being his counsellor hath taught 
" him ? With whom took he counsel, and who instructed 
" him, and taught him the path of judgment, and taught 
" him knowledge, and shewed him the way of understand- 
" ing ?"+ — It is ' the law of an ambassador,' at all times 
and in all cases, to obey the commands, and adhere to the 
instructions, of him who setit him; and not to deviate a 
hair's breadth, to oblige or conciliate those to whom he 
is sent. If either inclination, or fear, or hope, induce him 
to act contrary, in any respect, to the instructions given 
him, he betrays his trust, and is liable to be disowned and 
punished by his principal. — Thus Jesus says, " I came 
" down from heaven, not to do mine own will, but the 
"will of him that sent me:"J and lie continually declares 
himself to this effect. His apostles also declare, that — " if 
u they were men-pleasers, they could not be the servants of 
?< Jesus Christ." If an ambassador be sent to one people, to 
make proposals; and, in case they will not accede to them, 
if he be ordered to go to another people, (which is not 
uncommon,) be fulfils the 'law of an ambassador/ by acting 
according to these instructions. 

P. 39. 1* 24. * Burst out a laughing, fyc' The reader 
will judge how far this language suits the nature and 
importance of the subject. It however approaches more 
* Jer.xXTii. 12—17. xxxviii. 1—3. + Is.xl. 13, 14. i Johnvi. 38. 



RESTORATION OF ISRAEL. 171 

nearly to the actual conduct of the Jews, in our Lord's 
days, than perhaps even Mr. C. was aware.* 

L. 30. 6 Punished with a just punishment. 1 ■ — Thus the 
Jews, U crucify to themselves the Son of God afresh, &c :" 
therefore the old imprecation of their ancestors remains in 
force, " His blood be on us and on our children."t 
Oh, may " the Spirit of grace and supplication be speedily 
" poured out upon them,'* that they may look on him 
" whom they have pierced," with godly sorrow and peni- 
tent faith; and have the curse exchanged for a blesssing, 
and for all blessings! Let all Christians pray for this 
without ceasing. 

L. 31. c This was the case with the Gentile Messiah. He 
c was sent, fyc.' — Our Lord's personal ministry was princi- 
pally among the Jews : but the commission which he gave 
to his apostles shews, that he considered himself, as Saviour 
and King of all nations.^ Let it, however, be observed, 
that he said, " I am sent to the lost sheep of the house of 
" Israel :" but he never said, c J am sent to the nation of 
1 Israel ;' much less was he sent to its corrupt and wicked 
shepherds. His profession therefore was consistent with his 
conduct, and it was his duty to adhere to his commission, 
or " the will of his Father who sent him." 

L. 35. i King Herod, $?c.' — King Herod died when 
Jesus was an infant :§ but had he been living, would it 
have been proper that Jesus, when about to enter on his 
ministry, should go to that cruel tyrant, who had before 
attempted to murder him ?— Herod, the tetrarch of Galilee, 
( who probably is meant, ) had no authority in Judea, 
or connection with the Sanhedrin. Pontius Pilate was 
governor of Judea. Ought Jesus then to have gone to 

* Lukevi. 25. xvi. 14. Jam. iv. !). f Matt xxvii. 25, 

Heb. vi. 6. £ Matt, xxviii. 19, 20. Mark xvi 15, IS, Luke xxiv. 47, 48- 
Acts i. 8. \ Matt. K. 19, 20, 



172 ANSWER TO THE 

this idolatrous governor, as well as to Annas and Caiaphas 
and the Sanhedrin ? 

P. 40. 1. 1, 2. c He nexer went to Jerusalem^ #c.' — It 
would be well, if men, before they publish their remarks on 
any book, or attempt to refute it, would carefully read the 
whole of it. Our Lord went to Jerusalem soon after he 
entered on his publick work; and when he had hitherto, as 
far as we can learn, wrought only one miracle.* Nothing 
could be more publick, than his conduct on this occasion, in 
driving the buyers and sellers from the courts of the temple; 
nothing more suited to make his claim known to the rulers 
and priests; nothing more efficacious could be even ima- 
gined, to excite them to investigate that claim. Accord- 
ingly he was interrogated concerning it ; and the Jews 
" said unto him, What sign she west thou unto us, that thou 
" doest these things ?"+ To this demand, he gave an 
answer, exactly coinciding with what he spake on another 
occasion ; making his resurrection from the dead, after 
they had slain him, the sign, above all others, of his 
authority to do these things. The language, in which this 
answer was given, implying a decisive intimation of his 
divine dignity and power, being misunderstood, and mis- 
reported, yet remembered long afterwards, formed one of 
his accusations before Caiaphas, and the Sanhedrin.J Thus 
the prophecy of Malachi was fulfilled, " The Lord, whom 
■" ye seek, shall suddenly come to his temple; even the 
a Messenger of the covenant, whom ye delight in : behold, 
" he shall come, saith the Lord of hosts : But who may 
cc abide the day of his coming ?"§ 

At this time, he wrought such miracles, that Nicodemus, 
one of the Sanhedrin, acknowledged in his own name, and 
in the name of other rulers and Pharisees, " We know, that 

* Johnii. 11 — 13. t John ii. 14—18. % John ii. 19— 22. 

Matt. xxvi. 61, 62. | Mai. iii. 1, 2. 



RESTORATION OF ISRAEL. 173 

"thou art a Teacher come from God; for no man can do 
" the miracles which thou doest, except God be with him."* 
Indeed the miracles wrought by him at Jerusalem procured 
him a favourable reception eyen in Galilee.f 

This preceded the imprisonment of John Baptist. It was 
also in an early part of our Lord's ministry, that he healed 
the man at the pool of Bethesda, and ordered him to carry 
his bed on the Sabbath. On account of this he was per- 
secuted evidently before the Sanhedrin ; and made that 
defence, which contains as high claims of Deity and uni- 
versal dominion, as can be conceived ; and at the same 
time stated before his judges, the evidences by which those 
claims were supported, in the most explicit, and, as the 
event shewed, most unanswerable manner4 

* He never went to Jerusalem.'' Such an assertion should 
render the reader cautious how he credits other unproved 
assertions of the writer. 

L. 2. c And why ? Because he had heard, fyc. 1 L. 9, 10. 
c He was afraid to go to Jerusalem, fyc. 9 

Our Lord certainly went to Jerusalem, both before and 
after John's imprisonment; and taught boldly at the temple 
without fear of any man, or body of men. But why should 
John Baptist's imprisonment by Herod make Jesus afraid 
of going to Jerusalem ? What authority had Herod in 
Jerusalem ? He was tetrarch of Galilee, § while Pontius 
Pilate was governor of Judea. Had a motive of this kind 
acquired any influence on our Lord, he would have declined 
going into Galilee, lest Herod should imprison and kill him 
also : and indeed his insidious enemies did afterwards urge 
this reason, why he should leave Galilee.|| 

Jesus had preached and wrought miracles, in Judea, 
in Galilee, and at Jerusalem, for a considerable time 

* John in. 1, 2. + John iv. 45. % John v. 16— 4T. 

% Luke in. 1. 19, 20. xxiii. 6, 7. Q Luke xiii. 31—35. 



174 ANSWER TO THE 

before John was imprisoned : and his usual abode seems 
to have been at Nazareth. — " But when he had heard 
" that John was cast into prison, he departed" (probably 
from Judea) " into Galilee; and, leaving Nazareth, he came 
" and dwelt at Capernaum.''* So far from fearing the 
power, which had shut up. John in prison, that he went 
to reside in the heart of Herod's dominions; and his more 
stated labours were from that time in Galilee. 

P. 40, 41 The quotations on these pages are made witl* 

the omission of many verses, on which the meaning greatly 
depends; but nothing requires special notice. 

P. 41. 1. 5. * What sign, fyc* L. 21. < Not once gave them 
c a sign , %c.' Our Lord paid no more court to the many 
than to the "powerful ; and would no more work a needless 
ostentatious miracle, to satisfy the presumptuous multitude, 
who were disposed to " take him by force and make him 
"King;" than at the demand of those enemies, who deter- 
mined to " take him by force, and put him to death." 

P. 41. 1. 27, 28. ' Was his commission, $-c?— "Jesus came 
" into the world to save sinners." "I came not to call the 
" righteous, but sinners to repentance." He came to be 
"the Saviour of the world:" the Prophet, Priest, and 
King of his church; the Ruler over the whole universe, 
and the Judge of the living and the dead. But his per- 
sonal ministry consisted principally in teaching, and in con- 
firming his doctrine by miracles of mercy and love. "He 
" went about doing good." 

L. 31, 32. 6 If this is true, fyc: — Let the reader make 
his own remarks on the language of this sentence. It could 
hardly have been expected from a Rabbi, or from a teacher 
of Hebrew in the University of Cambridge. The end of 
our Lord's coming, both as stated by Gabriel and Zacharias, 
takes in the whole effect of his 7)rission, from his birth to 
* Matt. iy. 12—16. Mark i. 14. John iii. 22—24, iv. 3. 



RESTORATION OF ISRAEL. 175 

the end of the' world; and not merely his personal 
ministry. 

P. 42. 1. 8. ' His people, #c.' — Not to adduce the New 
Testament use of this expression, before the conclusion 
drawn from it be established, some passages in the prophets 
should be noticed. — "Whom the Lord of hosts shall bless, 
" saying, blessed be Egypt, my people^ and Assyria the 
" work of my hands, and Israel mine inheritance."* " In 
" the place, where it was said to them, Ye are not my 
u people, there it shall be said unto them, Ye are the sons 
" of the living God." — " And I will say to them, which 
" were not my people, Thou art my people ; and they shall 
" say, Thou art my God."t " And many nations shall be 
"joined unto the Lord in that day, and shall be my 
" people^\ " His people," therefore, includes, all who truly 
believe and obey him, whether Jews or Gentiles, and none 
else. " He became the Author of eternal salvation unto all 
" them that obey him."§ 

L. 10. 'Not a preacher.' The predictions, that the 
Messiah should be a King, by no means prove, that he 
would not be a Preacher. Moses was "king in Jeshurun:"H 
Yet he says, " Behold I have taught you statutes and 
"judgments, even as the Lord my God hath commanded 
" me."5— u The Spirit of the Lord is upon me; because the 
" Lord hath anointed me to preach good tidings unto the 
" meek ; he hath sent me to bind up the broken hearted ; 
" to proclaim liberty to the captives, and the opening of 
" the prison to them that are bound." Is this a prophecy 
of the Messiah, or not? If not, Whom does the prophet 
personate ?** Again, either David, or the Messiah says, " I 
" have preached righteousness in the great congregation. 
" Lo, I have not refrained my lips, and that thou knowest 

* Is. xix. 25. + Hos. i. 10. ii. 23. + Zech. ii. 11. $ Heb. v. 9. 
\ Deut. xxxiii. 5. fi Deut. i*. 5^ ** I*. Ixi. 1—3. Luke iv. 17-21. 



176 ANSWER TO THE 

" I have not hid thy righteousness within my heart ; I have 
" declared thy faithfulness and thy salvation : I have riot 
" concealed thy loving kindness and truth from the great 
"congregation."* And again, "My mouth shall shew 
" forth thy righteousness and thy salvation all the day." 
" Hitherto have I declared thy wondrous works. Now, also, 
" that I am old and grey-headed, O God, forsake me not; 
" until I have shewed thy strength to this generation, and 
" thy power to every one that is yet to come. " t Even 
Solomon appears perhaps more glorious as a preacher, than 
as a king. — "The words of the preacher, the son of 
"David, the king of Jerusalem:" "I the preacher was 
" king over Israel in Jerusalem. " $ In this especially 
Solomon was a type of Christ i but " behold, a greater 
" than Solomon is here." 

P. 43. 1. 2. < Tofght, ^c.'-No doubt, the Messiah will 
fight against the enemies of Israel : but probably Zechariah 
or the Holy Spirit as speaking by him, intended enemies 
of another kind, from whom the Saviour delivers all true 
believers as his people. And let it be observed, that the 
Sinai-covenant is not referred to ; but that which was con- 
firmed to Abraham by an oath. 

P. 43. 1. 21. 4 Conclusion of the embassy.' 

P. 44. 1. 3. ' Well might, #0.'— That worldly and ungodly 
men should oppose and revile the holy Jesus, cannot be 
wonderful : but that any one should consider their revilings 
as a proof, that he was a bad man, without any other evi- 
dence adduced, is most unreasonable and most marvellous. 
He was indeed taken, and judged, and put to death ; but 
his embassy did not conclude with his death. For he arose, 
and ascended, and reigns over all worlds, while the deso- 
lations of Jerusalem and the temple, the dreadful judg- 
ments which overtook his crucifiers ; and the subsequent 

* Ps. xl 9, 10. t Ps. Ixxi, 15. 17, 18. t Ec. i. 1. 12. xii. 8—10. 



RESTORATION OF ISRAEL. 177 

establishment of Christianity in the world, with all the 
past, present, and future happy consequences, resulting from 
it, are sequels of his embassy ; which will be concluded, 
when he shall come to judge the world, to " put all 
" enemies under his feet," and cause his friends to sit down 
with him upon his throne: but not till that final catastrophe. 
P. 44. 1. 9. 'The Messiah was to-be a conqueror.* 

I He will subdue, fycS — The Messiah will eventually sub- 
due all nations ; but not immediately at his coming. <-' The 
" Stone cut out of the mountain without hands," does not 
at once, " become a great Mountain and fill the whole 
"earth." — "Of the increase of his government and peace, 
" there shall be no end."* It is no where said, that this 
should occur at his coming. With what weapons, and 
in what manner, the Messiah fights and conquers, may 
give occasion to discordancy of sentiment : but we all agree, 
that he fights and conquers, and will conquer, and " must 
" reign till all enemies are put under his feet/'t Vast mul- 
titudes have been and will be conquered by those " wea- 
" pons, which are not carnal but mighty through God," 
and become his willing subject s.J Others he has fought 
against, and will fight against, by his hostile armies; as he 
did against Jerusalem by " his armies" the Romans ;§ and 
as he will against all antichristian opposers of his cause, 
at the introduction of the millennium. || Among others, he 
will fight against the adversaries of converted Israel, when 
the time of their restoration shall come. " And the breath 
"of his lips shall slay the wicked" at the day of judgment. 

The prophecies here produced, (P. 44, 45.) prove nothing 
in this argument ; because, when compared with the con- 
text of each, they evidently appear to refer to different parts 
of the same general subject. 

* Dan. ii. 34, 35. 44, 45. Is. ix. 5, 6. f Ps. ex. I. 1 Cor. xv. 25. 

X Ps. ex. 2, 3. 2 Cor. x. 4, 5. $ Zech. xiv. 1, 2. Matt. xxii. 7- 

II Ez. xxxvui. Rev. xix, 11—2!. 

2a 



H8 ANSWER TO THE 

The first promise of a Messiah, " Her Seed," (that of the 
woman,) " shall bruise thy head," (that of the serpent, the 
devil,) leads us to consider other victories of the Messiah, 
and over very different enemies, than those mentioned by 
Mr. C. as of by far the greatest importance in this holy 
warfare, Satan, sin, the world, and death are especially 
those enemies, which Zacharias meant, when he said ; " that 
u being delivered out of the hand of our enemies, we might 
" serve him without fear, in righteousness and holiness 
" before him all the days of our life."* Thus it is said 
in Micah. " He will turn again, he will have compassion 
upon us : he will subdue our iniquities :" and by Ezekiel, 
" I will also save you from all your uncleannesses." + 
These are enemies and victories, which Mr. C. seems not to 
have a thought of. 

It is indeed frequently predicted, that the Messiah will 
terribly destroy his enemies, and graciously protect his 
people : but it is by no means so prominent in prophecy, 
that he will exalt his people to dominion over the rest of 
the world. In the millennium, "the kingdom and dominion, 
" and the greatness of the kingdom under the whole heaven, 
" shall be given to the people of the saints of the most 
" High."J In and with their King, they shall have the 
pre-eminence. But where is the prediction, that Israel as 
a nation shall have dominion over other nations ? Little 
is spoken upon this part of the subject. Even the result of 
their restoration, is generally represented, as their dwelling 
in peace and security, and none making them afraid.§ 

P. 46. 1. 10. 6 A 'particular observation, Sfc. 9 

L. 11. ' Evert/ man knows that whatever has a beginning 
c has also an end.' — According to this, there are no created 
immortal spirits, either angels or men. If Mr. C. did not 

* Luke i. 71—75. 1 Ez. xxxvi. 29. Mic. vii. 19. £ Dan. vii. 14. 27. 
S Jer. xxiii. 5—7. xxxii. 37. xxxiii. 16. Ez. xxxiv. 25—28. Am. ix. 14, 15. 



RESTORATION OF ISRAEL. 179 

mean, (as I should not suppose he did,) to deny the im- 
mortality of the human soul, and of holy angels, here is an 
exception to his universal rule. Plato seems to have held 
a similar opinion ; for he grounds many of his arguments 
for the soul's continuing to live after the death of the body, 
on the supposition that it had a previous existence, to which 
he assigns no beginning. (Phcedo.) 

L. 2(5. ' A drawing, fycs — That " known unto God are 
" all his works from the beginning of the world," yea, from 
eternity ; that he formed, so to speak, a plan of his grand 
designs in his own infinite mind; that he revealed, in the 
way of prophecy some particulars of this plan; and that he 
invariably and without any change of purpose, is accom- 
plishing this great object, through successive generations; 
I firmly believe. But when the drawing of this plan is 
said to be contained in i the law of Moses, 5 (P. 47. 1. 4.) 
further proof is needful. The tabernacle, and all connected 
with it, was made " after the pattern, which was shewed 
il Moses in the Mount :"* for they were intended, as ci a 
" shadow of good things to come." And in like manner 
David had " the pattern of all — by the Spirit," respecting 
Solomon's temple. u The Lord made me to understand in 
" writing by his hand upon me, even all the works of the 
" pattern. "t Moses also seems to have had something of a 
drawing, or delineation, shewn him of the promised land: J 
but where do we meet with any intimation, that God gave 
him a drawing, of all the particulars here mentioned? or 
indeed how was it possible ? Can mortal man receive and 
comprehend all the plans and designs of the infinite God ? 
Some intimations are given concerning a few of the particu- 
lars in this catalogue ; but very little : and in most cases, 
that little is intimated with considerable and intended ob- 
scurity. ' In this drawing is also to be found, how long 

* Ex. xxv. 40. + 1 Chr. xxviii. 11. 19. 



ISO ANSWER TO THE 

' this world shall exist,' (P. 47. 1. 2.) I ask, Where ? Con- 
jectures have been made, some sufficiently presumptuous ; 
and conclusions from inadequate premises : but I believe, 
that neither man, nor angel, knows the exact time, when 
the world shall come to an end.* As Mr. C. means to 
build a great deal indeed on this drawing; something more 
than assertion is requisite, in laying and strengthening his 
foundation. The subdrawings, (P. 47. 1. 5.) of the prophets, 
contain some further intimations; but very far from what is 
ascribed to them ; they only contain detached extracts, so to 
speak, out of the volume of God's secret decrees. 

P. 47. 1. 11. 'Abridgment of the law and of the prophets? 

L. 18. c Six is a complete number? — Some think, seven 
is a complete number ; and it must be allowed, that the 
number seven is so often, and so emphatically, specified 
in scripture, as to imply something peculiar in it : I 
suppose from the six days of creation, and the seventh of 
rest. Yet nothing, in a way of argument, can thence be 
deduced. 

L. 28—32. c His name was called Adam, fyc' — The name 
Adam, as every smatterer in Hebrew knows, is the name 
of the human species, as well as of the first man; and seems 
to have been taken merely from n^Tf!*, the material from 
which his body was formed.t The scripture indeed assigns 
special significations to several names, and the reasons for 
which they were given ; as Eve, Abraham, Ishmael, Sarah, 
Isaac, Jacob, Israel, &c:f but not a hint is given, that 
there was any mystery in the name Adam : all advanced 
therefore on this ground is mere assertion or imagination. 

Last line, ' So long, or near it, 8?c? — The words c or near 
' it,' are very conveniently introduced : for Mr. C.'s com- 
putation, must be made to fit his hypothesis. This resem- 

* Matt, xxiv, 36. + Gen. ii. 7. v. 2. + Gen. Hi. 20. xvi. 11. 

xvii. 5. 15. 10, xxi. 3—6. xxv. 26. xxvii. 36. xxxii. 28. Ex. ii. 10. 



of 
ce 

: 



RESTORATION OF ISRAEL. 181 

bles the bed of Procrustes, c who, having seize! on tra- 
6 vellers, measured them by his bed ; and if too long he 
c cut them shorter, but if too short he stretched them 
' longer.' 

P. 47. last line but one. P. 48. 1. I— 11. c In the year of 
c the creation, #c' According to the most approved chro- 
nologists, the computation being made from the Hebrew 
bible, David was born A. M. 2919; and the present is 
computed to be about A. M. 5818. — Exactness is not the 
object. The Septuagint makes it much more, but I believe 
few well-informed persons make it much less. Yet this en- 
tirely subverts the whole of Mr. C. J s hypothesis: for 2919 
years to David's birth, require 2919 subsequent to it, before 
the coming of the Messiah; which would lead us to A. M. 
5838, instead of A. M. 5708, and so prolong the term of 
his expected coming ISO years longer, than Mr. C. calcu- 
lates.— But perhaps our chronology may answer Ids purpose 
as well, when fairly considered; for, according- to our com- 
putation, the present year is A. M. 5819 : and this leaves 
only 19 years to A. M. 5838, when the date of David's 
birth will be doubled. This would be more convenient for 
his scheme than 137 years yet to come; it would also save 
him the trouble of shortening the term ; and besides be 
more consistent with his calculations in another place, 
(p. 6Q.) 

P. 48. 1. 17. e The end of any thing may be shortened.* 
— It seems it may also T>e lengthened : for, from the time 
of Jesus, false Messiahs have appeared, almost in every 
century; and have for a while been welcomed by many of 
e Jews, and then disappeared. Thus every disappoint- 
ed has reduced them to the necessity of lengthening the 
termination of the intervening period, one hundred years 
after another, to the present day : and when the present 
dream has proved a delusion, (as it most assuredly will,) 



182 ANSWER TO THE 

some other will be dreamed, to find a pretence for still 
lengthening the period : till " the Spirit of grace and sup- 
" plications" be poured out, and they shall look with peni- 
tent faith on him whom they have so long "pierced," and 
i6 crucified to themselves afresh," from age to age.* 

But there is no grappling with a phantom, or grasping 
smoke : like the shade of Anchises, it eludes the hand of 
him who would seize on it, Par levibus ventis, volucrique 
simillima somno. A serious argumentative answer cannot 
be expected, and the subject is too momentous for any 
other. The passage may, however, remind the reader of 
the prophet's words : " They hatch cockatrice eggs, and 
" weave the spider's web :" — i( their webs shall not become 
u garments. "+ 

L. IS. ' We know that Christ was born 910 years after 
DavidS — c The Jews have a tradition, that in the last year 

5 of Darius, (Hystaspes,) died the prophets Haggai, Zecha- 

6 riah, and Malachi. And from the same tradition they tell 
f us, that the kingdom of the Persians ceased also the same 
' year. For they will have it, that this was the Darius 
i whom Alexander conquered, and that the whole continu- 
6 ance of the Persian empire was only fifty -two years. This 
6 shews how ill they were acquainted with the affairs of 
c the Persian empire. And their countryman Josephus, in 
' the account which he gives us of those times, seems to 
6 have been very little better informed concerning them.' 
(Prideaux.) They confound Darius Hystaspes, with Darius 
Codomannus; though Xerxes, Artaxerxes, Longimanus, 
Darius Nothus, and Artaxerxes Mnemon, reigned between 
them. The Persian empire, from the accession of Darius 
the Mede, to the death of Darius Codomannus, continued 
for about 207 years. This occasions the great difference in 
chronology between Jewish and Christian writers, as to the 

* Zech. xii. 10 — 14. t Is.lix. 4—6. 



RESTORATION OF ISRAEL. 183 

times between the captivity, and the coming of our Lord: 
but Mr. C. varies even from this, and is repeatedly incon- 
sistent with himself. It is generally computed that David 
died 1015 years before Christ, and consequently was born 
1085 before him; but this is of little consequence. 
P. 48. 1. 32. c The placing of Adam in the garden of 

* Eden? As far as this passage agrees with the narrative 
of Moses, it is entitled to firm credence : (P. 48, 49.) but it 
is 4 intermixed with a few traditions / (P. 49. 1. 32.) I do 
not indeed believe these traditions, yet they are not of suffi- 
cient importance to require any remarks. But the familiar 
colloquial manner, in which the events recorded in the word 
of God, and inseparably connected with the present and 
eternal interests of the human species, are mentioned, cannot 
satisfy any serious mind, Christian, Jewish, or Gentile. 

P. 48. last line but One. c No angel could, #c.' This the 
scripture does not say. — c And God taught Adam the names 
c even all of them. Then he proposed them to the angels, 
? and said, Declare unto me the names of these things, if ye 
€ be true. They answered : Praise is thine ; we have not 
( knowledge, except as much as thou hast taught us. Truly 
c thou art knowing and wise : and God said, O Adam, 

* Declare to them the names of these things. And when he 
6 had declared to them their names ; he (God) said, Did not 

* I say to you, that I know the secret of the heavens and 
1 the earth; and I know what ye do openly and what ye 
1 conceal? And when we said to the angels. Adore Adam; 
1 they even adored : but Eblis (the devil,) refused, and was 
< lifted up in pride.' c And Satan caused them to fall from 
'paradise, and we said, Go down, the one an enemy to 
<the other.' (Koran, 2d Chap.) Probably Mohammed de- 
rived his information from Jewish tradition; and he has 

added absurdity to it : but the coincidence is remarkable. 
P. 49. 1. 28. « Overcame Satan? It is well that Satan, the 



184 ANSWER TO THE 

grand enemy of all, is at all mentioned, as to be overcome 
by man : but is this victory to be obtained by the power of 
Adam, or any of his fallen and sinful posterity, or, by that 
of " the Seed of the woman, who shall bruise the serpent's 
"head?" " The second Adam is the Lord from heaven." 

P. 50. 1. 3. c The law of Noah.' It may be proper 
here to make a few remarks on this supposed law of Noah: 
because many writers, Christians as well as Jews, have 
mentioned it, as of an existing rule of duty: but where 
it is to be found in scripture, they do not state. In fact, 
it belongs to tradition : and, like the traditions of men in 
general, it "makes void the law of God," and at the same 
time disannuls the gospel. The law of God commands 6i us 
" to love him with all the heart," and " all men as our- 
6i selves." And the gospel calls transgressors to repentance, 
conversion, faith in the mercy of God, through the promised 
Redeemer, and obedience to the divine law as the fruit of 
this faith. But what do these precepts of Noah require, 
in order to acceptance and future happiness ? Provided 
idolatry, blasphemy, (a crime not easily defined with pre- 
cision,) incest, (another ambiguous term, diversely explained,) 
murder, robbery, and theft, and eating the member of a 
living creature, be avoided: a man may be a fornicator, an 
adulterer, a liar, a perjurer, a drunkard and glutton; a 
malignant, envious, contentious neighbour ; covetous ; a 
tyrant in his family ; and in short guilty of almost all kinds 
of ungodliness, unrighteousness, and licentiousness; besides 
sins of omission of every kind without exception : and all 
this without endangering his salvation ! Future happiness, 
according to this law, is secure even to such a character, 
without repentance, conversion, faith in the Saviour, mercy, 
or any benefit from a the covenants of promise." On the 
other hand, if a man have once committed idolatry, blas- 
phemy, incest, murder, robbery, or theft; this law opens 



RESTORATION OF ISRAEL. 185 

no door of faith or repentance ; provides no refuge or re- 
dress; but leaves him under hopeless condemnation. It is 
not probable, that all, perhaps any, of those who have 
spoken of this law, or these precepts, as actually given to 
Noah and his posterity, meant the whole of this : but as 
the matter is stated, in this publication especially, these are 
the undeniable consequences of such a law given to men, 
by which the obedient may obtain eternal life; and none 
else. 

The third precept to < appoint and constitute just and 
* upright judges, that justice might be maintained and im- 
6 partially administered to all,' could be obligatory upon 
very few 3 as few are concerned in the appointment of 
magistrates : and if no other law, either from revelation, 
or from man's reason and conscience, were in force, what 
could be the standard or rule of that justice, which was 
to be impartially administered? — We may therefore con- 
clude, that these precepts of Noah never were inculcated 
by God, for the purposes here spoken of: though some 
things afterwards incorporated into the ceremonial law of 
Moses, were previously obligatory, with respect to the 
atoning sacrifices, and the blood especially, "which is the 
" life," and that by which the atonement was made.* 

We Gentiles, however, have the less cause to complain 
of the Jews, in endeavouring exclusively to appropriate 
the blessings of the Messiah's kingdom, which they con- 
sider as * altogether earthly :' while they allow us almost 
an equality, in those things which "accompany salvation 
" with eternal glory." And we would desire, in return 
for this liberality, to communicate to them, if possible, the 
inestimable blessings of the true Messiah's spiritual and 
eternal kingdom. "That which we have seen and heard 
" declare we unto you ; that ye may have fellowship with 

* Gen. ix. 4. Lev. xvii. 10--14. 

2 b 



186 ANSWER TO THE 

" us : and truly our fellowship is with the Father, and 

• with his Son Jesus Christ."* 

P. 50. 1. 16. ' There is a tradition, fyc' I foresaw that 
the seventy nations, before spoken of, (p. 33, 34,) would 
introduce a difficulty about the descendants of Abraham, by 
Ishmael, by Keturah, and by Esau: but tradition comes 
in very conveniently to obviate or remove it: and as the 
Jews have tradition almost wholly in their own power; it 
must always be at hand for their accommodation, whenever 
its help is wanted. As Mohammed, when pressed with any 
new difficulty, always had a new revelation, and added a 
new chapter to the Koran; often in part contradictor!/ to 
those which had before been published: so, from the im* 
mense farrago of traditions in the Talmuds, some one may 
at any time be produced, by him who will bestow the pains 
to rummage for it, suited to the emergency, whatever it 
may be; but not always consistent with other authorities 
produced from the same inexhaustible store. Something 
further, however, still remains to be done about these 

* seventy nations,' before the whole can stand free from 
insuperable objection. It will be needful to shew, how 
many of the seventy nations were destroyed, whether by 
deluges, or fire, or earthquake, to make room for all the 
descendants of Reu, Serug, Nahor, and Terah, except 
Abraham. The seventy nations are those mentioned in the 
tenth of Genesis. "By these were the nations divided in 
"the earth after the flood."-r But no descendants of Heber, 
except Peleg, and his brother Joktan, are mentioned in 
that chapter: therefore, the descendants of Peleg, except 
Abraham, are there omitted; and niches must be provided 
for them, if they be admitted among the seventy. 

L. 21. ? Proof that there were no more than seventy 
'nations: L. 25. The text from Deuteronomy has already 
* 1 John i. 3. t Gea. x. 33. 



RESTORATION OF ISRAEL. 187 

been considered. (L. 29.) It is indeed commanded that seventy 
bulls should be sacrificed on the several days of the feast 
of tabernacles;* and different methods have been taken of 
accounting for the singular arrangement of the number, as 
decreasing each day. But tradition alone informs us, that 
they were sacrifices for the seventy nations: and then this 
same tradition about these sacrifices is adduced as a proof, 
that there were seventy nations and no more! The proof, 
however, of this tradition itself will presently be considered. 

P. 51. 1. 11. 'Abraham and his family.— Next, 4c.' 
There is nothing in this passage requiring particular no- 
tice ; unless it be the notion of a drawing (1. 12,) and sub' 
drawing; (1. 22;) for which, I suppose, even tradition 
does not readily furnish authority, as it is not mentioned. 
In this drawing, 'it is recorded, that a man by the name 
'of Abraham was to appear in the world, &c.' Now it so 
happens, that the drawing was not made till long after 
Abraham's death ! 

P. 52. 1. 6, 7. ' I say, they are mistaken. 4 * This may be 
compared with what has already been adduced concerning 
Shiloh, " and the gathering of the people to him." 

L. 10. c Everlasting, 4*c.' It is impossible, that any 
thing on earth can be everlasting, because the. earth itself 
is not to endure for ever: neither does » the original denote 
this. As, however, the seed of Abraham has not been 
possessed of the promised land, during more than seventeen 
hundred years past ; the stubborn fact is against this inter- 
pretation. And if it be said, that Israel shall be rein- 
stated in Canaan, and possess it till the end of the world, 
(which I doubt not will be the case) this does not in the 
least disprove our exposition of Jacob's prophecy. The 
sceptre and the lawgiver departed from Judah, as a nation, 
when Jesus came, and have been withheld from them evei 

t Num. xxix, J 2— 39. 



188 ANSWER TO THE 

since ; which proves that Jesus is Shiloh, the promised 
Messiah. The prophecy of Hosea, in the former part of 
it, has been turned into history ; " The children of Israel 
c < have abode many days without a king, and without a 
P prince, and without a sacrifice, and without an image, 
" and without an ephod, and without a teraphim." And, 
I trust, that in answer to the prayers, and by the blessing 
of God on the exertions, of Christians, the latter part also 
shall soon become history: "Afterward shall the children 
"of Israel return, and seek the Lord their God and David 
"their King; and shall fear the Lord and his goodness, 
" in the latter days."* The sceptre and the land are not 
precisely the same thing : had God seen good, he might 
have continued the Jews in Canaan, and kept them in hard 
and oppressive bondage under the Romans, the Saracens, 
and the Turks, to this day, without sceptre and lawgiver; 
yet they might have lived in the promised land. It cannot 
be properly said, the sceptre is the land, and the land is 
the sceptre; (p. 53. 1. 5.) for a nation may have a country 
as their own to inhabit, and may yet be the abject slaves of 
a foreign despot in that land. Israel, however, for seventeen 
hundred years has neither had the land nor the sceptre. 

P. 53. 1. 17. ' The true explanation of the prophecy ', 
(1. 21.) 'As long as Israel shall obey the law.' Jacob did not 
speak one word about Israel obeying the law: how, indeed, 
should he? for the law was not yet given. — The possession 
of Canaan was conditional, and the sceptre also; but the 
coming of Shiloh was not. 

L. 30. c The kingdom shall be restored to Israel.' Then 
certainly the kingdom has departed from Israel; else how 
could it be restored? Therefore Shiloh is come. 

P. 54. 1. 10. < The argument of the Gentiles, that the 
1 sceptre has departed from JudahJ* 
* Hos. iii. 4, 5, 



RESTORATION OF ISRAEL. 189 

L. 12. i Take notice, $c.' — This paragraph states the fact, 
according to our interpretation of the prophecy. — When 
Jesus, the Son of David, came, he took the kingdom over 
Israel, and over all nations ; whether they " would have 
"him to reign over them," or not.* But Israel, as a nation, 
crucified their King, and still " crucify him to themselves 
" afresh." The sceptre then departed from Judah, as a 
people, that it might be swayed by Judah's most illustrious 
Descendant. And when Israel shall welcome their long 
rejected King, they shall share the blessings of his king- 
dom pre-eminently ; but never till that time. — " Thus saith 
" the Lord God, I will also take of the highest branch of 
a the high cedar, and will set it ; I will crop off from the 
" top of his young twigs a tender one ; and will plant it 
" upon a high mountain and eminent. In the mountain 
" of the height of Israel will I plant it; and it shall bring 
" forth boughs, and bear fruit, and be a goodly cedar : and 
" under it shall dwell all fowl of evert/ wing ; in the 
" shadow of the branches thereof shall they dwell. And all 
" the trees of the field shall know, that I have brought 
" down the high tree, have exalted the low tree, have dried 
" up the green tree, and made the dry tree to flourish. I 
" the Lord have spoken and have done it."+ 

The sceptre and the lawgiver were departing from Judah, 
as a nation, when Shiloh came, whose right they were. As 
his kingdom more and more attained establishment, the 
sceptre and lawgiver disappeared, more and more from 
Judah : and at length his spiritual rule being fully con- 
firmed ; the whole political as well as ecclesiastical state of 
the Jews was subverted, and continues so to this very day. 
" He shall be called the Son of the Highest, and the Lord 
" God shall give unto him the throne of his father David; 

* Is. ix. 6, 7. Luke xix. 11—27. + E2. xvii. 22—2*. Sec alio 

Ez. xxi. 26, 27. Dan. vii. 14. Am. ix. 11, 12. 



190 ANSWER TO THE 

« and he shall reign over the house of Jacob for ever ; 
« 6 and of his kingdom there shall be no end."* 

P. 55. 1. 17. *■ The four empires were shewn to Abraham? 

L. 24. c In the shape, #c.'— It was revealed to Abram, 
that his seed should be in bondage in a strange land, till 
four hundred years were expired ; and then God would 
bring them forth: and, respecting this, God made a covenant 
with him; and ordered him to prepare the animals here 
mentioned as a sacrifice, that the covenant might be ratified, 
with the customary rites and observances. Further than 
this Moses testifies nothing. The four kingdoms in Daniel 
were represented by a lion, a bear, a leopard ; and a fourth 
beast, far more dreadful than any of them.-r In a subse- 
quent vision, a ram was the emblem of the Medo-Persian 
kingdom, and a he-goat of the Grecian : yet this he-goat 
is described as very powerful and formidable.^ But in the 
dream of the four empires here given, a young heifer, (not 
an ox or bull,) is the emblem of the first kingdom; a she' 
goat of the Persian ; a ram of the Grecian ; and a gentle, 
loving, harmless tur tie-dove , of the tremendous Roman 
power ! — i In the shape of a bird he saw the family of 
< Israel.* (L. 28.) I suppose it is meant, that a young pigeon 
was an emblem of the Messiah's kingdom : but, according 
to the view of it given in this publication, it is scarcely 
more apposite, than that of a turtle-dove of the Roman 
victories and domination ! Do men, who amuse themselves 
and others, with fancies of this kind, really believe them? 
However that may be, I cannot think they require any 
answer. 

P. 56. 1. 27. « Although, #c.'— I am not disposed to ob- 
ject to Israel's primogeniture, or pre-eminence among the 
nations : but fathers in general have some affection, and 
make some provision, for other children, besides the first- 

* Lukci. 31—33. + Dan.vii. 4—7. i Dan. viii. 1—8. 



RESTORATION OF ISRAEL. 191 

born ; nay, they sometimes disinherit the first-born, for ill- 
behaviour, and give the inheritance to their other children. 
This passage, however, concerning the unalienable right of 
the first-born, not only to the inheritance, but to the sub* 
jection of the other children as his servants, always to 
remain so, (P. 56, 57 ;) come with rather an ill grace from 
a Jem. Not only was Ishmael older than Isaac; but Esau 
was Jacob's elder brother, by the same mother; and by 
God's express appointment " the elder was to be the servant 
" of the younger." Judah was younger than Reuben, and 
Simeon, and Levi ; yet Jacob made him c lord over all 
' his brethren.' David was Jesse's youngest son ; yet 
God chose him to be king over Israel. Solomon was not 
David's eldest surviving son ; u and of all my sons," says 
David, " God hath chosen Solomon to sit upon the throne 
" of the kingdom of the Lord over Israel."* The general 
rule, therefore, admits of so many, and such important 
exceptions, that every argument grounded on it must be 
wholly inconclusive. 

P. 57. 1. 14. < Question.'— L. 16. < His birth made him 
6 Lord, SfcS — I suspect, that Mr. C.'s political sentiments, 
which suppose subjects not born for themselves, but to be 
servants to the king, and to obey the orders of their king, 
(L. 19 — 23;) will not be much approved in this land of 
liberty ; in which most men reasonably think, that kings 
and rulers are born, or advanced to authority, not for 
themselves ; but for the benefit of the people ; and will 
have a terrible account to render to God at least, if they 
neglect the welfare of their subjects, in order to please, 
and gratify, and aggrandize themselves. In respect of the 
kingdom of our God, who is infinite in wisdom, justice, 
truth, and goodness, the statement, though improperly ex- 
pressed, might be admitted; and so in respect of the 
* 1 Chr. xxviiu 5. 



192 ANSWER TO THE 

Messiah's kingdom, which yet is established wholly for the 
benefit, not only of subjects, but of rebels who submit to 
him ; the glory alone of his manifested wisdom, righteous- 
ness, truth and love being reserved to himself. But that 
God should appoint one nation so to rule over other na- 
tions, as that all others should be considered as born to 
obey the orders, just or unjust, wise or foolish, of this 
favoured people, gives such a view of the divine conduct, 
as is wholly unscriptural, irrational, and intolerable ; and 
makes the heart recoil at the very thoughts of it. 

L. 27. ' His great seal, that is circumcision? — As by 
God's express command, Ishmael, and the men of Abraham's 
household, and the sons of Keturah and Esau were circum- 
cised; this great seal has been given to many others, besides 
Israel :* and if this be the only token of dominion over all 
nations; there will be a danger of great competition about 
it, among the several nations who use circumcision at this 
day ; and profess to derive it from Abraham. Even Ishmael 
and Edom may contest it with Israel. 

L. 32. ' The noun, <$t.'— -Learned men in general, whether 
Jews, Christians, or heathens, have hitherto agreed, that 
Israel signifies " a Prince of God." "Thy name shall 
"be no more called Jacob, but Israel ; for as a prince 
" hast thou power with God and with men, and hast pre- 
" vailed, "t " By his strength he had power with God." 
/jSHfc^. is composed of Hltf^ he obtained the dominion, 
and ^K God :— ^N"^. is therefore, " a prince of God," 
* one who obtains principal power from God.' {Leigh.) 
Sarai, from the same root, signifies, my princess, Sarah 
a princess. 

If, however, Mr. C. contrary to the text itself, and the 
general opinion of learned men, chooses io assign to the 
name another derivation ; it is not a matter of such im- 

* Gen. xvii. 10—15. S3— 27. t Gen. xxxii. 28. Hos. xii. 3—5. 



RESTORATION OP ISRAEL. 193 

portance, as to require a refutation. The derivation assigned 
seems to require Ishrael, not Israel : as Jeshurun, 
not Jesurun.* 

P. 58. 1. 4. 6 To Israel was delivered, #c.'— St. Paul 
calls "circumcision the seal;" but it was "the seal of the 
u righteousness of the faith, which Abraham had, being 
" yet uncircumcised."t Circumcision is never called a seal, 
much less the great seal, in the Old Testament; nor yet 
the crown. The scriptures of the Old Testament nev6r 
speak of any special blessings, as connected with the 
outward circumcision ; but sometimes the contrary 4 — When 
peculiar blessings are promised, they are connected with 
" the circumcision of the heart."§ Indeed it is surprising, 
in examining this subject, to rind how very seldom circum- 
cision is mentioned in the Old Testament, except at its 
appointment; and when the Israelites were circumcised on 
entering Canaan. || There can, however, be no doubt, that 
the apostle has summed up the instruction of the Old 
Testament on the subject, when he says, " That is not 
u circumcision, which is outward in the flesh: — circum- 
" cision is that of the heart, in the Spirit, not in the 
"letter, whose praise is not of men but of God."5 — "A 
" great seal," and u a crown," in which Edom, the type 
of the most inveterate enemies of Israel, participated equally 
with Israel, is not greatly to be gloried in. The noun 
circumcision occurs but once in our version of the Old 
Testament.** 

L. 9. * Israel was elected before the creation oj this world 
* to be the lord and king of it? — It is rather unfavourable to 
this statement, that Israel, through so long a course of years, 
has had so little, even of the appearance of dominion among 

* Deut. xxxii. 15. xxxiH. 5. f Rom. iv. 11. * Jer. ix. 25,26, 
^ Deut. xxx. 6. Jer. iv. 4. J| Gen. xvii. Josh, v. 2—9. 

5 Rom. ii. 28, 29. ** Ex. iv. 26* 

2 c 



1 94- ANSWER TO THE 

the nations. This the writer felt, and anticipated the answer 
of the Gentiles; and he tries in vain to repel it. Above 
3500 years have passed since the calling of Abraham, and 
the institution of circumcision. More than 400 years passed 
before the deliverance of Israel from Egyptian bondage:* 
480 from that time to the building of Solomon's temple :f 
434 more to the Babylonish captivity: 588 from the begin- 
ning of the captivity to the Christian sera, and above 1800 
years since that commenced. Yet the reign of David, after 
he became king over all Israel, and that of Solomon, com- 
prising together 73 years, is almost the only terra, in which 
they had any considerable dominion over other nations; and 
this was in comparatively a contracted circle, not extend- 
ing over the twentieth part of the continent of Asia, and 
not at all including any part of Africa or Europe. So that, 
if dominion over the world was the grand temporal advan- 
tage intended for Israel, they have hitherto been unac- 
countably kept out of the possession of it. All the great 
kingdoms and empires, noted in history, have been possessed 
hy the Gentiles ; and Israel was generally subjected to 
one or other of them. Now SoOO years are so large a 
part of the 7000 to which the author seems to limit the 
duration of the world; and another so large a part had 
elapsed before the calling of Abraham; that it seems im- 
possible, this design of Israel's election can ever be 
answered. 

The passage under consideration, may, however, remind 
us of the answer, which the Jews of old made to our 
Lord, and which has perplexed commentators. — He had 
said " to those Jews which believed in him, If ye continue 
" in my word, then are ye my disciples indeed : and ye 
" shall know the truth, and the truth shall make you free. 
€i They answered him, We be Abraham's seed; and were 
* Ex. xii. 41. t 1 Kings vi. I. 



RESTORATION OF ISRAEL. 195 

" never in bondage to any man, how sayest thou, Ye shall 
" be made free ?"* The nation had been bond-slaves in 
Egypt, captives at Babylon, and vassals to the three 
preceding great empires; Judea was at the time a province 
of the Roman empire, and deeply oppressed by that 
haughty power : yet they had " never been in bondage to 
tc any man !" The whole may also illustrate the words : 
'And to this day, Israel is still Israel:' — not the same as 
in the days of their pious progenitors; but the same, as 
in the days of Christ and his apostles. — St.* Paul has given 
us the true meaning of the promises, to this effect. " The 
t; promise that he should be the heir of the world, was not 
" to Abraham and his seed, through the law, but through 
** the righteousness of faith." t The Messiah to descend 
from him, would be Lord of all the world : and all true 
believers of every age and nation, being considered, as one 
with him, " inherit the earth," the world, " all things."f 

L. 18, 19. c It is a vain thing for the Gentiles to grasp 
'at the kingdom of this world.'— Whatever other Gentiles may 
have, Christians, as such, have no . controversy with Jews on 
this subject : they have no idea of t grasping at the kingdom 
6 of this world:' — Though sons, yet their valued inheritance 
is in heaven, not on earth. It is nothing to them, whether 
Gentile conquerors and oppressors exercise dominion over 
Jews, and treat them as abject slaves; or Jews exercise 
similar dominion over Gentiles. The oppressed they com- 
passionate, and condemn the oppressors: yet they at least 
equally pity them also. The fact is clearly as here stated : 
' the Gentiles are the lords of the world and Israel are 
* their servants even until this day :' (L. 26, 27.) the right 
or grant is another thing, as is the future superiority or 
dominion. These things however seldom occur to the 

* John\iii. SI— 35. + Rom. iv. 13. + Dan. vii. 13, 14; 27. 

1 Cor. Hi. 21—23. Gal. iii. 28, 29. Rey. Hi. 21. v. 10. xi. 15. xxi. 7. 



196 ANSWER TO THE 

thoughts of real Christians : and they severely condemn 
themselves, if conscious of any rising desire of rule and 
dominion of this kind, over any human being. They know 
it to be wholly inconsistent with their principles to rule 
with rigour over the meanest servant : all men are their 
brethren, if not in Christ, yet in Adam; and their neigh- 
boars to be " loved as themselves." Even nominal Chris- 
tians in general think little on the subject; nay, the pagan 
nations do not think of grasping in this sense c at the 
c kingdom of this world.' The idea seems peculiar to the 
Jews, and almost exclusively their own. I cannot con- 
ceive, that it ever enters into the politicks either of the 
potentates on the continent, or the Grand Turk, or the 
Great Mogul, or the Emperor of China; much less is it 
any part of the object of the London Society. The event 
will prove, whether the vain expectations of the Jews, from 
age to age, of temporal dominion over all nations, will ever 
be realized or not. I say vain : for what advantage could 
this be to all preceding generations, who have here lived 
in a state of vassalage, and have, previously to the expected 
period, entered the eternal world? and what real advan- 
tage, will the gratification of rapacity, ambition, love of 
domination, and vindictive passions, prove even to those who 
live at the expected time ? An honourable precedency we 
allow will be given to converted and restored Israel; even 
that of cordial love and gratitude, for their and our 
Redeemer's sake. We know that, taught and influenced by 
Christian principles, they will bear these honours meekly and 
lovingly : and if God shall see good to invest them with 
any other authority; we know, that they will exercise it 
in righteousness, truth and goodness; and that their fellow 
Christians will cordially submit themselves in the fear of 
God. We feel, therefore, no concern on the subject. But 
wc are fully convinced, that so long as their present ambi- 



RESTORATION OF ISRAEL. 197 

/ 

tion of dominion prevails, they never can be the subjects 
of the true Messiah. Till this be humbled and mortified, 
they never can receive the blessings of his kingdom. " The 
" loftiness of man shall be bowed down, and the haughtiness 
"of man shall be made low; and the Lord alone shall be 
" exalted in that day."* As far as this is their expectation 
from their Messiah, they should enjoy it unmolested; did 
I not believe, yea, certainly know, that they want a Messiah 
for far other and more important purposes, and are dying 
in their sins, because they believe not that Jesus is He.t 

The statement in the rest of the passage might in many 
things be shewn to be doubtful or erroneous : but there 
seems nothing peculiarly requiring notice ; nothing that 
affects the main argument. 

P. 59. 1. 28. ' The wilderness.— One question, #c.' — 
The reason assigned for the law having been given in a 
wilderness contains no argument, and has not much plau- 
sibility. It is probable, however, that the apostles at first 
thought, that the Gentiles would share the blessings of 
Messiah's reign, by submitting to the law of Moses, and, 
as proselytes to Judaism, embracing also Christianity. But 
they were afterwards led to a different view of the subject. 
The ceremonial law of Moses never could combine with a 
religion, which was to fill the whole earth. 

1\ 60. 1. 3. < The Sabbath.' 

L. 14. i Ever?/ person knows, tyc. y — This pairing of the 
days, and pairing of the nations, is so entirely without 
foundation in scripture, and so remote from all deduction 
of reasoning, or analogy, that one can hardly refrain from 
asking, Can any man be serious in maintaining such 
notions? In the pairing of the nations, we ought to have 
known which were joined together: and it can hardly help 
occurring to the reader, that, on the supposition, of any 
* Is. ii. 11. 17. t Johnviii. 24. 



198 ANSWER TO THE 

thing of the kind having indeed taken place; it certainly 
was an introduction to stated and habitual quarrelling and 
fighting : for which pair have not repeatedly gone to war 
one with the other ? 

L. 28. c The world compared to a ship without a rudder.'' 
— If Israel, as a nation, be the rudder to this ship, as the 
rudder was made so very long after the ship, and has had 
so very little connexion, in any age, with the greatest part 
of it ; no wonder that the ship has been tossed about by 
storms. But it is a wonder, that men will amuse themselves 
and one another with these fancies, on the brink of death, 
and of an eternal state of happiness or misery; and upon 
subjects intimately connected with that awful alternative. 

P. 61. 1. 5, 6. ' This compass, #c' — That Israel should 
be the foundation of the law of Moses, and that law the 
compass of a ship, and that ship the world ; and that the 
law of Moses, the ritual part especially, never known to one 
part out of a hundred, or a thousand, of the world, are 
very wonderful things : but they do not at all affect the 
question, Whether Jesus be the promised Messiah or not. 

L. 17. c Come then, fycS — God gave Israel his sabbaths, 
but they greatly polluted them.* This seems the short his- 
tory of this c blessed pair.'— The question about the sabbath, 
as far as Christianity is concerned, will ere long be consi- 
dered : and I by no means deny, that the sabbath, as given 
to Israel, was an honourable and important distinction and 
advantage; but merely to state, that they have little reason 
to glory in what has been so grievously neglected and 
perverted. 

P. 62. 1. 4. c Millennium and properly, fyc.' — The word 

millennium is not found in scripture ; it simply means a 

thousand years. It is generally agreed, that these thousand 

years, of which no intimation is given in the Old Testament, 

* Ez. xx. 12. 20, 81. 



RESTORATION OF ISRAEL. 199 

or in the New, except in the Revelation of John, will be 
passed under the especial rule of the Messiah, as the ac- 
knowledged, and willingly obeyed, King, over all the 
earth: but that they comprise the whole term of his reign, 
is not only not said, but it is directly contrary to many 
scriptures ; especially that of Isaiah ; "Of the increase of 
" his government and peace there shall be no end :"* and 
that of Daniel, concerning " the Stone cut out of the moun- 
" tain without hands," which " became a great mountain, 
" and filled the whole earth. "t 

P. 62. 1. 6. * The opinion of the Gentiles concerning the 
c sabbath? 

L. 7. ( IfI sat/, fyc.' — The views of Christians concern- 
ing the law of Moses have been sufficiently explained. 
Some things further concerning the abolition of the ritual 
law, as predicted in the Old Testament, will come under 
consideration, when the priesthood of the Messiah, (a subject 
wholly omitted by Mr. C.) will call for our attention. 

We certainly consider the dedication of a portion of 
our time, even of one day in seven, as a part of the moral 
law. It was appointed, as it appears evident to me at 
least, from the creation; and was merely incorporated into 
the law of Moses, being of previous and universal obliga- 
tion. But perhaps it is not so easily ascertained, as at 
first glance it may appear to be, which of the seven days 
that constitute our weeks, answers to the seventh day at the 
creation. A voyage round the world, whether it be en- 
tered upon in a westerly, or an easterly direction, always 
gains or loses one day in the computation. Two navigators 
setting sail on the same day, one taking his course to the 
East Indies, and returning by South America; and the 
other, going by South America, and returning by the 
Cape of Good Hope; would vary two days in their com- 

* Is. ix. T. t Dan. ii. 34, 35. 44, 45. 



200 ANSWER TO THE 

putation of time: as one would proceed according to tbe 
daily course of the sun, and lose one whole day; and the 
other against the course of the sun, and would have one 
day over. Now which would be the seventh day of the 
week, to these two navigators? If the sabbath were only 
obligatory on the inhabitants of one small country, as 
Canaan, the difficulty would not be found : but if extended 
to all nations, the sabbath would not consist of precisely the 
same individual hours, in any of the countries, either to the 
cast or to the west. But, however that may be, it appears 
to many Christians, provided one day in seven be thus con- 
secrated to the worship and service of God, to the exclu- 
sion of all worldly employments, however lawful, if neither 
necessary, nor connected with piety and charity, that the 
moral obligation is satisfied. Not that zoe are to choose the 
day for ourselves: but that the determining which of the 
days by our great Lawgiver, is a matter of positive appoint- 
ment, and not of moral or immutable obligation. From the 
creation to the giving of the law, the seventh day was 
appointed, in commemoration of the creation being com- 
pleted ; * c pronounced very good," and rested in by the 
great Creator. And, though the intervention of the fall 
greatly altered the state of this lower creation, and of man 
especially, the original appointment continued. It appears 
to me also, (though this is not undisputed,) that the Mosaick 
sabbath was instituted on the same day of the seven : but 
the redemption from Egyptian bondage was added, as one 
great benefit to be commemorated by Israel on the sabbath; 
and this redemption we consider as typical of spiritual re- 
demption by Jesus Christ. We, however, are satisfied, that 
u the Lord even of the sabbath day," Jesus Christ the 
Son of God, has, by his authority, changed the instituted 
part of the command, and has appointed the first day of 
the seven, instead of the last, in commemoration of his 



RESTORATION OF ISRAEL. 201 

resurrection: because that event, as completing bis work of 
redemption, was of far greater importance, and an infinitely 
greater benefit to fallen man, than creation without re- 
demption would have been. Our observation of the first 
day, as the Christian sabbath, is not \ derived from what 
' Paul said;'* but from the general language of the New 
Testament, and the general practice of the primitive Chris- 
tians, in the apostles' days. It is by the apostle John called 
" the Lord's day,"t (rn Kvfixy.fi ypepx, as St. Paul calls the 
eucharist, Kvptxxov 5«w»oy.)J The same authority which, as 
we suppose, abolished the other festivals of the ceremo- 
nial law, changed the ceremonial part of this law. "The 
" first day of the week" is, subsequent to our Lord's resur- 
rection, distinguished from other days;§ and sabbaths are 
put among those ritual observances which are no longer 
in force.|| With this the constant practice of the Chris- 
tian church accords: and every argument, which proves 
Christianity to be from God, establishes this change in the 
day of sacred rest. " This is the day which the Lord 
" hath made: we will rejoice and be glad in it;" for "the 
" Stone, whicli the builders refused," on this day arose, that 
he might " become the Head-stone of the corner."* If 
indeed God said to the apostles on the mount, as we be- 
lieve, " This is my beloved Son, in whom I am well 
"pleased; hear ye him:" and if he, as it is manifest, 
made known his will to the apostles concerning this change 
of the day; then the same authority, which appointed the 
seventh day, for wise and holy reasons substituted the first 
in its place. But it pleased God, that this change, as some 
others, should be gradually introduced, rather by apos- 
tolical example, than by direct injunction; that no need- 

* 1 Cor. x\i. 2. t Rev. i. 10. +■ 1 Cor. xi. 20. 

^ John xx. 19. 26. Acts xx. 7. 1 Cor. xvi. 2. R Col. ii. 16. 

*T Ps. cxviii. 22—24, Acts iv. 10, 11. 

2» 



£02 ANSWER TO THE 

less stumbling block might be thrown in the way of the 
Jews. 

P. 62. I. SO. c Type, #c.'~It is no where in scripture 
said, that < the sabbath is the type of the millennium ;' but, 
if it were, this would confirm the view which we have of 
it, namely, that in some respects it was a part of instituted 
worship. The apostle .skews, that he considered it as a 
figure or anticipation of heavenly happiness ; when he says, 
'* there Temaineth therefore a rest," (VaCCa^o-^or, the keeping 
of a. sabbath,) " for the people of God." 

L. 33, 34. c They have no right to keep holy, #c.' — 
To have no right to obey the command of God, seems an 
uncommon idea, or expression. The rest of the paragraph 
does not require any particular answer. Christians consider 
the festivals, as well as other parts of the ceremonial law, 
as abolished ; and they judge that the moral part of the 
fourth commandment, is obeyed, by observing the Lord's 
day, if it indeed be kept as the Lord's day should be. 

P. 63. 1. 10. 'The day of atonement.' 

P. C4. last line. 'A little sanctuary.' 9 — It is rather difficult 
to conceive how many synagogues widely dispersed through 
distant countries, could be " a little sanctuary." I have no 
doubt, but that believing and humble Israelites of old wor- 
shipped God by prayer and praise, with acceptance at 
the synagogues, wherever dispersed: but this was always 
with a reference to the tabernacle and temple, where alone 
sacrifices, atoning sacrifices, were appointed to be offered. 
The name and perfections of God,* his grace and pro- 
vidence, and promises, trusted in by a few prudent, pious 
Jews, was to them as " a little sanctuary ;" when they could 
not go up to the temple. Their worship was accepted, 
wherever presented, through the ministrations of the priests, 
and the atoning sacrifices offered " in the place, which 

* Ps, xx. 1. Prov. XTi'ii. 10. 



RESTORATION OF ISRAEL. 203 

" God had chosen to place his name there."* But since 
the coming of the Messiah, and the rejection of him by 
the Jews, we Christians must think, that (he efficacy of 
the typical sacrifices ceased, and that no worship is accep- 
table from those who reject the Substance of all those types. 

P. 64. I. 3—15. f Sacrifices.' — We acknowledge that 
a broken spirit, and some other things, are " spiritual 
u sacrifices," of far higher value, than any sacrifices of 
animals burnt on altars, except when these were offered with 
reference to the great Antitype and his atonement; but we 
consider these spiritual sacrifices as required by the moral 
law, or as connected with the " gospel of our salvation." 
Indeed, to speak of synagogues, and the sacrifices of praise 
and thanksgiving, in answer to the argument that there 
exists no temple, or any such sacrifices as the ceremonial 
law prescribed; is merely to evade the conclusion manifestly 
deducible from the undeniable fact. We simply enquire, 
i Are these the sacrifices appointed by Moses to be offered 
< on the day of atonement ?' Are they offered in obedience 
to the ceremonial law? The answer is, ' that in our dis- 
1 persions we cannot offer these; and we do what we can.' 
Be it so; but is not this the very thing that we maintain; 
that God, in proof that the ritual law is abolished, has 
rendered the observance of it, in its most essential require- 
ments, impracticable even to those who would observe it ? 
We allow, that the moral law remains in full force : but 
that the ritual law of Moses, having answered its purpose, 
is abolished, and in fact cannot be observed. Now to shew, 
that sacrifices required by the moral law, or, certainly not 
appointed in the ritual law, may still be offered by the 
Jews, even in their dispersions, confirms, instead of answer* 
ing, our argument. 

L. 9. 6 >Now when, fyc. 1 — It is no part of our present 

* Is. via. 13—15. 



204 ANSWER TO THE 

concern, to enquire into the nature of the services, said to 
be performed by the Jews, in the synagogue on the day of 
atonement: this at least is certain, that they do not, and 
cannot, perform the sacrifices and ceremonies, instituted in 
the sixteenth chapter of Leviticus. The temple, the holy of 
holies, the high priest; his own sin-offering, the sin-offering 
for the people; the two goats, and the entrance of the high 
priest into the holiest, with the blood of the sacrifices, and 
the burning of incense; these, and other things, essential 
to the observance of that day, as a part of the ritual law of 
Moses, and typical of good things to come, have been 
wholly disused for above seventeen hundred years. 

Several parts of the ritual law may be performed by the 
Jews in their dispersions, and some are attended to : but 
who can read the books of Moses, especially Leviticus, 
without a deep conviction, that the priesthood of Aaron's 
family, the altar, the sacrifices of innocent and clean ani- 
mals, with the shedding and sprinkling of blood, and the 
burning of incense; as connected with the tabernacle, the 
holy of holies, the ark, and the mercy-seat; are the most 
appropriate and central parts of the ritual law ? In fact 
all the rest had such an intimate connection with these, 
that, take away the sanctuary, priesthood, and sacrifices; 
and the whole must appear as broken and scattered frag- 
ments of a fabrick, once grand, but now irrecoverably 
destroyed and shattered to pieces. " Almost all things were 
u by the law purged with blood, and without shedding of 
" blood, there was no remission." From the entrance of 
sin, till the death of Christ, this principle pervaded every 
dispensation : but a short time after that event, this was 
entirely superseded. Christians offer no sacrifices, with 
shedding of blood ; and for seventeen hundred years, Jews 
have offered none. This extraordinary change, this sudden 
cessation of the whole system of blood shedding, which 






RESTORATION OF ISRAEL. 205 

had continued from the fall of Adam, as connected with ac- 
ceptable worship of the true God, must surely require some 
explanation ; and that, however it took place, whether by 
express divine appointment, as Christians suppose, or by 
the dispensations of Providence, as the Jews must allow; for 
chance and fortune are ont of the question ; in one way or 
other, " it is the Lord's doing, and it is marvellous in our 
" eyes." — And here, I shall introduce a few remarks on a 
subject, wholly omitted by Mr. C. namely, the priesthood 
of the promised Messiah. He indeed admits, that priests, 
as well as kings and prophets, were anointed under the 
law: (p. 5,) and if so, they were typically Messiahs; 
but he waves all further notice of this part of prophecy* 
Had we no other evidence of Messiah's priesthood than that to 
be derived from types, analogy, and intimation of a sacrifice 
for sin to be offered by the Messiah; the proof might per- 
haps be rejected as inconclusive. — But it is most explicitly 
predicted of the Messiah, and in a Psalm, which Mr. C. 
does not deny to belong to him; "The Lord hath sworn 
" and will not repent ; Thou art a priest for ever, after the 
" order of Melchisedek."* It is also foretold by Zechariah, 
" Behold the Man, whose name is the Branch : and he 
" shall grow up out of his place ; and he shall build the 
"temple of the Lord. Even he shall build the temple of 
" the Lord ; and he shall bear the glory ; and he shall 
" sit and rule upon his throne; and he shall be a Priest 
"upon his throne; and the counsel of peace shall be be- 
" tween them both."t It is in vain to attempt explaining 
this, either of Zerubbabel or of Joshua. Zerubbabel, even 
if his authority might be considered as that of " a king 
" upon his throne," (which was far from the case,) was 
not, and could not be a priest. Joshua, the priest, did 
not sit and " rule on his throne :" but the two persons, 

* Ps. ex. 4. t Zech. vi. 12, 13. 



206 ANSWER TO THE 

exercising separately, the ruling and the sacerdotal office, 
formed a type and shadow of "the Branch,"* in whom 
the two characters of King and Priest would combine: and 
from this union, "the counsel of peace" and reconciliation 
between God and man, would be accomplished. 

The Messiah was, as all acknowledge, to be the descen- 
dant of Judah, and of king David ; and these prophecies, 
therefore, of his being a Priest, are in fact express pre- 
dictions of (he abolition of the whole Mosaick ceremonial : 
according to which, no one, except of the tribe of Levi, 
and the family of Aaron, might on any account, act as 
priests. Whatever objections Jews may have to the authority 
of Paul, it behoves them to enquire, whether his arguments 
can be answered on this subject. " If therefore perfection 
"were by the Levitical priesthood; (for under it the people 
" received the law :) what further need was there, that 
" another Priest should arise after the order of Melchisedek, 
" and not be called after the order of Aaron ? For the 
" priesthood being changed : there is made of necessity a 
" change also of the law : for he, of whom these things 
" are spoken, pertaineth to another tribe, of which no man 
u gave attendance at the altar." How could the ritual law 
of Moses continue in force, under a priest of the tribe of 
Judah, of the family of David, and " after the order of 
" Melchisedek ?" The Messiah's priesthood, as being " after 
* the order of Melchisedek," a King and a Priest, at the 
same time, a priesthood, in which, like Melchisedek, he 
had no predecessor, and would have no successor; that of 
one, "who abideth a Priest continually," and for ever; of 
one whose priesthood was confirmed by an oath, the irre- 
vocable oath of Jehovah : all these things, and several 
other circumstances might be enlarged on ; but it suffices 
for our purpose, that the Messiah was predicted as " a 

* Is. xi. 1.2. 



RESTORATION OF ISRAEL. 207 

" Priest for ever," as well as a King ; though lie was not 
to arise from the family or tribe, to which by the law of 
Moses, the priesthood was absolutely restricted. 

It is remarkable, that Melchisedek, after the brief and 
indeed obscure, account of him by Moses ;* is never once 
mentioned in the Old Testament, except in this remarkable 
prophecy of the Messiah: nor in the -New, except in this 
argument of the apostle to the Hebrews, concerning the 
ritual law ; and as shewing, that it was especially a type 
of the blessings of the Messiah's atonement and intercession. 
The whole seems to have been arranged by the Holy Spirit 
for this one express purpose. 

If then, the apostle's argument, (to say nothing of his 
inspiration,) be unanswerable; (which I venture to say it 
is,) and the shedding and sprinkling of blood, with the 
burning of incense, under the law, were shadows of the 
all-atoning sacrifice of Christ, and his all-prevailing inter- 
cession : if he was indeed li the Lamb slain from the 
"foundation of the world;" so that the shedding of blood, 
even before the law, was needful to remission and accep- 
tance ; it is sufficiently clear, why, after his atonement had 
been made, and his intercession, as our High Priest in 
heaven, openly revealed; the shedding and sprinkling of 
blood, and the burning of incense, with the whole institu- 
tion of the Levitical sanctuary and priesthood, should at 
once terminate. — The thing signified was come; the sign 
was no longer needful. — This makes the whole satisfactory 
on Christian principles; but the cessation of bloody sacrifices 
after having continued 4000 years, now for above 1700 
years, can never be explained on the principles of the 
Jews. The subject, however, will again come under con- 
sideration, when the scriptures relating to the sufferings, 
death, resurrection, intercession, and glory of the promised 
* Gen. xiv. 18—20. ■ ' ~ ■ 



208 ANSWER TO THE 

Messiah, (a subject wholly omitted by Mr. C.) shall bt 
brought forward, and distinctly examined. 

L. 22. ' Seventy nations, #c.'--The seventy nations, and 
the age of Abraham, at the building of Babel, have occu- 
pied enough of our attention: the whole is destitute of 
foundation, and indeed inconsistent with the scripture. 

L. 25. < The Lord made a covenant with Abraham. — 
'Abraham was seventy years old,''- — Moses expressly records 
that " Abram was seventy and five years old when he 
u departed out of Haran."* Some time occurred after this, 
before God entered into covenant with him ;+ and he was 
" ninety-nine years of age," when circumcision, the out- 
ward seal of the covenant, was instituted.;!: These scriptural 
dates are quite sufficient to sweep away the cobweb of the 
seventy nations, seventy years, seventy descendants, seventy 
angels, &c. It is wonderful that a Jew, writing on such 
an argument, and building so very much on these numbers, 
should not have previously examined the dates of hi& 
Hebrew Bible! 

P. 65. 1. 12. ' Every nation, fyc.' — Daniel's words shew 
no more than that the angel who spake to him was, on 
that particular occasion, commissioned to aid the kings of 
Persia. How absurd is it to suppose, that God so left the 
nations of the earth to guardian angels; that these angels, 
aiding Persia, or Greece, should fight, by God's approba- 
tion, against each other! or that he should commission one 
angel to help this nation, and another to help that nation, 
in direct opposition to one another ! just like the gods and 
goddesses, in Homer's Iliad, or Virgil's iEneis! 

L. 21. 'From the destruction of the Jirst, %c.' — It has 
been shewn, that above six hundred and fifty years inter- 
vened between the destruction of the first temple, and that 
of the second; but, apart from the chronological computa- 
* Gen. xii. 4. t Gen. xy. J Gen. xvii. 1. 24. 



RESTORATION OF ISRAEL. 209 

tion ; the language of the angel, " from the going forth of 
" the commandment to restore and to build Jerusalem/' 
cannot possibly allow us to date the seventy weeks from the 
desolation of the first temple. 

P. 66. I. 1. ' Account. — From, #c.' 

L. 3. c From the desolation, fycS — I shall not stay to 
enquire how far this computation agrees with one before 
given. (P. 48.) Neither of them proceeds on any fixed 
principles of chronology, which can stand the test of 
examination ; and enough has been said to shew, that the 
seventy jubilees have no foundation in scripture. 

L. 13 — 20. ' By this calculation, #c.' — Mr. C.'s conjec- 
tures in this passage, coincide with those of some Christian 
expositors of prophecy : but how far recent events operate to 
deduct from the vast importance given to the French revo- 
lution, by these calculations or conjectures, or to subvert 
the whole system, I do not determine. He who lives at 
the end of the thirty-six years here mentioned, will know 
whether the passage printed in capitals has then been veri- 
fied. A former calculation left 137 years yet to pass, before 
these expected events : (P. 48 :) but c the end of the things 
i seems to have been shortened,' to make it concur with the 
French revolution : and should the Bourbons be again 
established on the throne of France, as it is probable that 
they will, the end may perhaps be again lengthened. I do 
not, however, at all profess to prophesy from prophecy. 
Our posterity will be more competent judges than we are, 

P. 66,. 1. 21. ' Israel is separated for ever from the 
6 nations, fyc? — There is an important meaning, in which this 
position is grounded on scripture: Israel will never be finally 
or totally mixed with the other nations of the earth ; but 
will be gathered from their present dispersions, to reside, as 
a separate nation, in their own land. But Mr. C. neither is 
inconsistent with the scripture, nor with himself, when he 

2 b 



210 ANSWER TO THE 

avers, c that all the Gentiles will not worship the true God 
<even until the last day.' (Two last lines.) 

P. 67. 1. 1—8. c Moses foretold, #c.' 

L. 11, 12. < But what, #c. ?'— The writer of the thirty- 
fourth chapter of Deuteronomy, whether Joshua, or Samuel, 
or some other prophet, previous to the captivity, or Ezra, 
merely stated the fact ; that, at the time when he wrote, 
" there had not arisen a prophet in Israel like unto Moses, 
" &c. :"* but he by no means asserted, that c there never 
\ will be a prophet equal to Moses.' This indeed would be 
directly to contradict the words of Moses himself. Christians 
maintain, that the Messiah (not 'the Messiah of the Gentiles,' 
as distinguished from some other Messiah,) was predicted, 
as "a Prophet like unto Moses," and that he was far 
superior to Moses ; and if the Messiah were indeed to be 
a prophet, (as the name imported, P. 6.) one would sup- 
pose, that even Jews themselves would allow him to be a 
Prophet, at least equal to Moses. 

L. 14. ' The text says, I will put my words in his 
' mouth, fycS— God says to Moses, " Thou shalt speak to 
61 him," (Aaron,) u and put words in his mouth, &c."t 
Does this text prove, that Moses and Aaron did not " speak 
" face to face" with each other ? 

L. 17. c Again, what honour, fycS — It seems of little use 
to dispute, whether the prophet, or the high priest in Israel 
were the more honourable character; especially, as Israel, 
during so many ages, have had neither the one nor the 
other. The reader may, however, be reminded, that God 
instructed even " the child Samuel," as a prophet, to warn 
and rebuke Eli the high priest ;% that Josiah sent "Hilkiab, 
" the high priest, to the prophetess Huldab, to enquire of 
" God by her."§ <•' And by a prophet the Lord brought 

* Deut. xxxiv. 10—12. + Ex. iv. 15. $ 1 Sam. iii. 

S 2 Kings xxii. 8—14. 2 Chr. xxxiv. 9—22. 



RESTORATION OF ISRAEL. 211 

<c Israel out of Egypt, and by a prophet was he preserved."* 
Moses was a prophet, and a priest, and " a king in 
" Jeshurun." As a priest he anointed and consecrated 
Aaron and his sons. In this union of the three offices, 
respecting which anointing was prescribed ; fcnd in his 
being a mediator between God and Israel, and mediator of 
the Sinai-Covenant, Moses was especially a type of the 
Messiah. Various other particulars might be mentioned, in 
which a most remarkable coincidence between Moses and 
Jesus Christ, appears : perhaps indeed there are more points 
of similarity, than between any other two persons who 
ever lived on earth. The above, however, seems the great 
outline of the prediction delivered by Moses, concerning 
"a prophet like unto him." Bat, even to the close of the 
Old Testament canon, " no prophet had arisen," in these 
respects, at all like unto Moses ; nor has there arisen any 
since, except Jesus Christ. Neither does it appear, ac- 
cording to Mr. C. that there ever will: for he passes over the 
priesthood of the Messiah, and speaks not very clearly of 
his prophetical character. Some notice will ere long, be 
taken of his interpretation of the prophecy, but the appli- 
cation of the prophecy by the apostle Peter, and by 
Stephen the first martyr of Jesus ;+ compared with the state 
of the Jewish nation, ever since they crucified the Lord 
Jesus, and finally refused to hearken to him; gives immense 
weight to our interpretation of the prophecy. 

We maintain then, that Moses predicted the Messiah, 
" the Light of the Gentiles, and the glory of his people 
" Israel," as " a Prophet like unto himself;" a Lawgiver 
and King, a Priest and a Prophet, a Mediator of a cove- 
nant between God and his people; and as introducing a 
new dispensation to the worshippers of the true God, which 
Moses also had done. 

* Hos. xii. 13. f Acts iii. 22, 23. vii. 37. 



212 ANSWER TO THE 

Every text, in the Old Testament, which speaks of the 
Messiah, as " sending forth his law ;" as " teaching the 
"people," as "the Light of the people, and of the Gentiles;" 
shews that he would be a Prophet and " the Sun of 
< 4 Righteousfeess."* 

L. 25. c When the Messiah shall come, he will have, #c.'— 
Some events in Providence, will doubtless occur, during the 
reign of the Messiah, even according to the notion of the 
Jews ; and these events may be predicted, a long time 
before they take place. But the word prophet does not 
necessarily mean, one who foretels future events : but c one, 
6 who by immediate revelation makes known the will of God 
' to man.' — In every sense we however consider the Messiah, 
not only as a Prophet, but as, in some respects, the only 
Prophet; and all other prophets as speaking to men the 
revelation which Immanuel hath received from the Father. 
P. 67. 1. SO. < Prophecies of Jesus.' 

P. GS. 1. 8—18. < We shall go backward, #c.'— - There is 
not the slightest shadow of proof, that David wrote the 
hundred and thirty-seventh Psalm : and indeed the suppo- 
sition is extremely unreasonable. It is far more likely that 
Ezekiel did. That the first verse of this Psalm, in which no 
mention is made of the desolations of the temple, should 
be assumed to be a prediction of the destruction of the first 
temple by the Chaldeans; and the seventh, concerning the 
subversion, not of the temple, but of Jerusalem, and the 
exultations of Edom over it, should be a prediction of the 
destruction of the second temple, shews a talent at ex- 
pounding scripture, which sets criticism at defiance. A plain 
fact, that Zion was desolated, and that Edom exulted, and 
a prediction of Babylon's destruction, form the substance 
of the Psalm : when this took place, the Psalmist called on 

* Is. xlii. 1—4. C, 7. xlix. 6. Iv. 3, 4. lix. 20, 21. lxi. 1—3. 
Mai. iv. 2. 



RESTORATION OF ISRAEL. 213 

the Lord to remember Edom. — Whether events yet future 
were not also thus pre- intimated, I do not here determine. 

It, however, is not requisite to dwell on these things ; 
no judicious Christian will deny, that our Lord's predic- 
tions, in many respects, coincided with those of the ancient 
prophets, (P. 68, 69.) But the claim of Jesus to be a 
Prophet, as predicting future events, and not as merely 
c quoting predictions previously delivered by the ancient 
'prophets,' is sufficiently supported, in the judgment of all 
reasonable and impartial men, by the following consider- 
ations. — He foretold the total destruction of the temple, 
so " that one stone should not be left upon another;" and 
the desolation of Jerusalem, as certainly to take place within 
the term of the existing generation ; subjoining a variety of 
precedent circumstances, no where in the Old Testament 
connected with those events, or but obscurely hinted. There 
was not, when he delivered this prediction, the least proba- 
bility, that such entire desolations should so speedily occur : 
and not a single Jew, except the disciples of Jesus, could 
endure the thought of such desolations, without indignation 
and abhorrence.* He also added, " They" (the Jews) " shall 
" be led away captive into all nations ; and Jerusalem shall 
" be trodden down of the Gentiles, until the time of the 
a Gentiles be fulfilled." + This has now been accomplishing 
for above 1700 years. Daniel and Zechariah had indeed 
foretold the desolations of the temple and of Jerusalem, sub- 
sequent to the captivity ; and Moses and the prophets had, 
in genemi terms, foretold a long continued dispersion of 
Israel, for their sins, among the nations of the earth: but 
the abject subjection of the holy city to the heathen, is 
not mentioned by the prophets, or even hinted at, except 
in' an obscure and distant manner : especially, the long 
series of ages, during which "Jerusalem should be trodden 
* Acts x\. 13, 14. t Luke xxi. 24. 



214 ANSWER TO THE 

" under foot of the Gentiles," is no where intimated. Yet 
this event was so unprecedented and so unexpected, that the 
prediction of it was equivalent to a prophecy wholly origi- 
nal. Not a Jew on earth, (without excepting even the 
disciples,) with the Old Testament in his hand, had the least 
expectation of such a catastrophe : and there has not been 
any period, since the dispersion of the nation, in which the 
Jews have not expected their restoration long before the 
present sera. The predictions of the subversion of the eccle- 
siastical and political estate of the Jews, with the desolations 
of the temple and city, and immense slaughter of the people, 
and entire dispersion of the rest, were predicted, as to be 
accomplished during that generation ; and the fulfilment was 
notorious to all the world. The other parts have been ful- 
filling through every age to this day : and neither Jew nor 
Christian knows exactly, when the termination of the disper- 
sion, and rescuing of Jerusalem from the Gentiles, shall take 
place. 

P. 70. 1. 6. 'Oral law.'— L. 3. ' It is well known, #c.'_ 
We here come to the strong-hold of Judaism, as opposed to 
Christianity. It was so in our Lord's time ;* and it became 
so more and more in subsequent ages. The specimen, 
which Jesus gave of the nature and tendency of this oral 
law, or " the traditions of the elders," as requiring a man 
to break the clearest and most express command of God, 
written in the law of Moses, rather than fail of compliance 
with the traditions of the elders, is only one instance out of 
many, which might be adduced of the same kind. ' A man 
'may be so bound by them,' (the traditions,) 'that he cannot, 
1 without great sin, do what God has in his law commanded 
1 to be done. So that if he made a vow, which laid him 
1 under the obligation to violate God's law, that he might 
' observe it ; his vow must stand, and the law be abrogated.' 
* Matt. xv. 3—9. Mark vii. 8—12. 



RESTORATION OF ISRAEL. 215 

{Jewish Canon in Pocock.) In like manner, the Papists, 
having established it as a principle, that ' the traditions of 

< the church' are of equal authority with the written word, 
or even superior to it ; are inaccessible, (while they adhere 
to this principle,) to all arguments from the scriptures. 
6 The Jews tell us, that at the same time, when God gave 

< unto Moses the written law in Mount Sinai, he gave unto 
1 him also the interpretation of it ; commanding hinj to com- 
« mit the former to writing, but to deliver the other only 
6 by word of mouth, to be transmitted down from generation 
6 to generation by tradition only : from hence the former is 
6 called the written, and the other the oral law.'-"-' But all 
6 this is mere fiction, spun out of the fertile invention of the 
6 Talmudists, without the least foundation in scripture, or 
s in any authentick history.'— ' The truth of the matter is 
c this. After the death of Simeon the Just, there arose a 
e sect, called the Tannaim, or the Mishnical doctors, that 
c made it their business to study and descant upon those 
' traditions, which had been received and allowed by Ezra, 
c and the men of the great synagogue,* and to draw 
6 inferences and consequences from them ; all which they en- 
4 grafted into the body of these ancient traditions, as if they 
1 had been as authentic as the other ; which example being 
6 followed by those who afterwards succeeded them in this 
6 profession, they continually added their imaginations to 

< what they had received from those that went before them ; 
' whereby these traditions becoming, as a snow-ball, the 
c farther they rolled down, from one generation to another, 
c the more they gathered, and the greater the bulk of them 
' grew. — Thus it went on to the middle of the second 

< century after Christ ; by which time they found it neces- 

* This part, in this learned and laborious writer, though admitted as 
fact, stands on no scriptural ground; and grants more, than ought to 
be conceded in the argument. 



216 ANSWER TO THE 

6 sary to put all these traditions into writing. For they were 
4 grown to so great a number, and enlarged to so huge a 
6 heap, as to exceed the possibility of being any longer 
6 preserved by the memory of men.— Rabbi Judah, the son 
c of Simeon, president of the Sanhedrim, methodically di- 
c gested all that had hitherto been delivered to them of their 
6 law and religion, by the tradition of their ancestors. This 
' is the book called the Mishnah.'—' This, with the com- 
< ments on it, make up both their Talmuds, that is, the 
6 Jerusalem Talmud and the Babylonish Talmud : the for- 
6 mer is published in one large Folio :— the last edition of 
c the latter is in twelve folios.'' (Dean Prideaux.) 

The reader may find in Prideaux's Connection, Part I. 
Book 5. much more information on this subject : but these 
extracts must suffice for our present purpose. 

An excellent friend of mine* used to say, that c a story 
6 was at first like a bit of wire ; but one polishes it, another 
c heads it, and another points it, and so it becomes a pin.' 
Every one, who considers, how circumstantial alterations, 
in reporting any fact, take place, as it passes from one per- 
son to another, even without any intentional misrepresen- 
tation, must be aware, that Oral tradition, except in a 
few simple principles, maxims, and rules, must, without a 
greater and more constant miracle, than any recorded in 
scripture, be a most vague and uncertain mode of transmis- 
sion : especially when interpretations, additions, exceptions, 
and limitations of six hundred and thirteen precepts, must 
in this manner be transmitted, from one to another, during 
the course of three thousand years ! But I forget : the 
snow-ball grew at length too large : it became necessary to 
write the Oral law ; and thirteen folios are filled with it, 
and with comments on it! 

If a man should publish the Bible in English, with all 

* Rev. John Newton, Rector of St. Mary, Woolnoth. 



RESTORATION OF ISRAEL. 217 

the discordant expositions, which have ever been given of 
it; it would not be a more heterogeneous mass, than this 
written and expounded oral law ; and it would not contain 
half, if the tenth part, of the grossly offensive an,d pernicious 
things comprised in it. 

Our Lord, who taught his disciples to observe the cere- 
monies of the Mosaick law, and to obey the scribes as 
" sitting in Moses's seat," and teaching his doctrine ; most 
decidedly protested against " the traditions of the eiders," 
and taught his disciples and the people to do the same. 
Nor is there any prospect, of succeeding in our attempts to 
bring the Jews to embrace Christianity ; so long as we, 
either timidly ', or by a mistaken policy, allow them to retire 
unmolested, behind these entrenchments. These strong holds 
must fall; or they must be drawn forth from them, to the 
fair ground of " the law and the testimony," the written 
word of God ; before our arguments, in other respects, will 
receive any adequate attention from them. 

P. 70. 1. 5. i Moses received, <5fc.' — If Moses received the 
oral law, how is it that he gives no intimation of it, either in 
connection with other laws, or in his addresses to the people, 
his charges to Joshua, his prophetick song, or his blessings 
on the tribes of Israel ? How is it that he gives such plain 
commands of quite a contrary nature ?* How is it that the 
written law was to be set before the people, every seventh 
year, at the feast of tabernacles,t but not a hint of any 
other law ? Not a hint from Joshua, the next in order, 
(1. 9,) but the contrary ;} or from any of the twelve judges, 
(I. 9,) the next successors mentioned? Some quotations 
they made from the written law, but no allusion to the 
oral law. Many of the persons mentioned in this trans- 
mission of the oral law, have left us nothing on record ; 
(1. 10 — 12,) none of them any thing favourable to it, 

* Deut, iY. 2. xii. 32. f Deut. xxxi. 9 — 13. + Josh, i. 8. xxiii 6. 



218 ANSWER TO THE 

Isaiah's appeal is " to the law and to the testimony."* 
Hosea says, in the name of God, " I have written unto 
" him the great things of my law ;"+ but not a word 
about any oral law. This must be wholly unaccountable, 
if any such oral law existed. But, in fact, this oral law 
was not invented, till after the close of the Old Testament 
canon : and it is never mentioned, in any writings prior 
to the New Testament, as far as I have any opportunity 
of learning. Either Josiah had never heard of it, or it 
was something widely different from the written law; else 
his consternation at finding and reading the latter would 
not have been so great.J Ezra and Nehemiah ordered 
every thing according to the written law ; constantly referred 
to it, and read it to the people.^ Malachi calls on the 
people, saying, "Remember ye the law of Moses."|| Had he 
been asked, what law, would he not have said, that con- 
tained in the Pentateuch? 

L. 26, 27. 6 Malachi zvas — the great seal, <^c.' — I do not 
understand in what sense c Malachi was the great seal of the 
< Old Testament,' except as his short prophecy is placed 
last among the prophetical books of that sacred volume. 
Nor does it appear, (however, his prophecy, that God 
would " send Elijah, the prophet, before the coming of 
" the great and dreadful day of the Lord," may be inter- 
preted,) what way it can prove, 'that there should be no 
c more a prophet in Israel, until the restoration of Israel.' 
Not a word is said on that subject in the context ; and " the 
" great and dreadful day of the Lord," evidently means, 
" the day which shall burn as an oven ; and all the proud, 
" yea, and all that do wickedly shall be stubble : and the 
" day that cometh shall burn them up, saith the Lord of 

* Is. viii. 20. xxix. 11 — 13. t Hos. viii. 12. 

$ 2 Kings xxii. 9—13. ^ Ezra ix. 10—14. Nch. viii. ix. x. 28—39. 
xiii. 1—3. || Mai. iv. 4. 



RESTORATION OF ISRAEL. 219 

11 hosts, that it shall leave them neither root nor branch." 
These are contrasted with the opposite character. Ci But 
" unto you, that fear my name, shall the Sun of righteous- 
" ness arise, with healing in his wings, &c." Nothing is 
hinted about Gentiles: two opposite characters among the 
Jews are most clearly described, with reference to the 
preceding chapter:* and the day spoken of is that of 
dreadful destruction on the proud, wicked, and obstinate 
Jews ; such as took place, at the desolation of Jerusalem 
and the temple by the Romans, and not that of ' the 
; Restoration of Israel.' — But even if this were not so ; the 
promise of one prophet being sent, does not necessarily 
imply, that no other would be sent. 

P. 71. 1. 1, 2. 'Each receiver was as God\ in his age, as 
c Moses in his age.'' — This is assuming a very high ground 
indeed for the oral law; and it naturally occurs to en- 
quire, c Who is the receiver in this present day ?' For he 
may perhaps prove a rival to "the man of sin," described 
by St. Paul, " who opposeth and exafteth himself, above all 
"that is called God, and worshipped: so that he as God 
H sitteth in the temple of God, shewing himself that he is 
" God : n J especially as oral tradition, not the written word 
of God, is the sole support of the infallibility of each com- 
petitor. If, however, it be answered, that none in this 
age makes this high claim ; we further askj 6 Who was the 
c last of these infallible and divine receivers?' And how 
can we know, whether those, who have since handed down 
these oral traditions, either by word of mouth, or in large 
books, have infallibly communicated what they received 
from the last of those who c was God in his age?' Till 
these things be clearly ascertained, we remain in the same 

* Comp. Mai. iii. 1—6. 11— IS. iv. 1—3. 

+ So it is in Mr. C.'s book : but I doubt whether good is not meant. 1 . 15- 

$ 2 Thes. ii. 3, 4. 



220 ANSWER TO THE 

uncertainty or hesitation as before ; or rather we are the 
more convinced, that so arrogant a claim must be unfounded. 

P. 71. 1. 8, 9. 'The seventy elders, #c.'— Mr. C. before 
maintained that all Israel were prophets, (p. 29, SO,) but 
here only the seventy elders. (L. 9. 10.) ' Only Moses, fyc* 
— Eldad and Medad, at least, of these prophets, are men- 
tioned.* Will learned and considerate Jews fully approve 
of this statement : that ' each of these prophets was as good 
6 in his day, as Moses was in his?' (1. 14, 15.) It may be 
proper to compare this passage, with what has been before 
considered, when Mr. C. was interpreting the words, "And 
" there arose not a prophet since in Israel, like unto Moses, 
"whom the Lord knew face to face;" 'Which is,' says 
he, s that there never will be another prophet like unto 
c Moses.' (P. 67.) Were the words adducedt added by 
Joshua? Then Joshua 'was as good in his age, as Moses 
c was in his.' The same consequence must follow, whoever 
added the clause contained in the last chapter of Deuter- 
onomy. But indeed was it possible, that Moses could be 
' more than God in his own age V If not, then every pro* 
phet and every scribe, according to the account here given, 
must have been at least equal to Moses. And the farther 
distant from the death of Moses, we remove the insertion 
of these words, the greater difficulty must they involve: as 
not only one prophet, but many prophets, in this sense, 
" like unto Moses," and equal to him, had been already 
raised up, when they were written. The plural number also 
can never accord to the prediction of Moses, " of a prophet 
"like unto him:" and God did not put his words into 
the mouth of these receivers ;| but they put it in the 
mouth, each of his successor, from age to age, according to 
the statement here given. It is, however, enough to ask, 
whether each of them, like Moses, united in himself the 

* Num. xi. 6, 27. t Deut. xxxiv. 10. % Deut. xYiii. 18. 



RESTORATION OF ISRAEL. 221 

distinct offices of prophet, priest and king ? Whether each of 
them was a lawgiver, and introduced a new dispensation of 
religion, as Moses did ? And whether each of them acted as 
mediator between God and Israel, in establishing a covenant? 
It was in no wise peculiar to Moses, or to the prophets 
here mentioned, that c what they desired of God, he granted 
c them.' It is the privilege of all true believers, as far as 
they ask according to the will of God. — "• Delight thyself 
u in the Lord, and he shall give thee the desire of thy 
" heart."* Even Moses, when he earnestly desired and 
prayed, that he might pass over Jordan, was refused.t 
Samuel prayed all night against the rejection of Saul,"f but 
did not prevail. And when Elijah impatiently prayed for 
death, God did not grant his request. § 

P. 72. 1. 1. 'Galatians.' — This whole passage (p. 72—75) 
requires little answer. A law concerning any particular de- 
scription of persons, is no law to those who are not of 
that particular description. The commands to parents and 
children, to husbands and wives, in the letter of them, are 
not binding on those who do not stand in these relations to 
others. fi The woman that hath an husband, is bound by 
" the law to her husband ; but if the husband be dead, she 
" is loosed from the law of her husband."|| The same is, 
in the judgment of the common sense of all mankind, the 
case of the several laws respecting the priests and Levites, 
the Nazarites, the lepers, and others. This having been 
noticed, all the strange speeches put into the mouths of 
different persons introduced, as actors upon a stage, in these 
pages, may be left to the reader without any answer; for 
how can a man break a law, or fall under the condemnation 
of it, who never was in the situation expressly specified 
in it? 

* Ps. xxxvii. 4. t Peut. iii. 23 — 26. £ 1 Sam. xv. II. 

^ 1 Kings xix. 4, [j Rom. yii. 2, 3. 



222 ANSWER TO THE 

P. 75. 1. 11. to p. 76. 1. 19. 'Proof.— Paul, #c.'~ The 
accusation brought against the apostle, in the passage under 
consideration, like some others, is supported by no evidence 
except that of the passage itself in Galatians, which it may 
be proper briefly to consider :' " Abraham believed God, 
" and it was accounted to him for righteousness."* This 
occurred above four hundred years before the giving of the 
law. "Know ye, therefore," says the apostle, "that they 
" who are of faith, the same are the children of Abraham. 
" And the scripture, foreseeing that God would justify 
" the heathen through faith, preached before the gospel 
" unto Abraham, saying, In thee shall all nations be 
" blessed. So then they which be of faith are blessed 
" with believing Abraham. "+ What is there in this, which 
either an ancient or a modern Jew can disprove ? " But as 
" many," says the apostle, " as are of the works of the 
" law, are under a curse; for it is written, Cursed is every 
"one that continueth not in all things, which are written 
"in the book of the law to do them.":): All the curses 
denounced in the remarkable chapter from which the quo- 
tation is made, are against violations, not of the ritual, but 
the moral law, which the apostle had principally in view : 
yet (he letter of the several precepts adduced, could not 
possibly involve in the annexed curse, any one who was 
not in the situation, or relation, which it described. The' 
verse, which Mr. C. so severely condemns, is taken from 
the close of the chapter, and it sums up and seals the 
whole. It stands in our version, "Cursed is he, that 
" confirmeth not all the words of this law to do them." 
It may be literally rendered, " Cursed is he, who shall 
"not establish the words of this law, to do them:" that 
is, fully to obey them* Now suppose any man, in the 

* Gen. xv. 6. Gal. iii. 6. + Gen. xii. 3. Gal. iii. 7—9. 

% Deut. xxvii. 26. Gal. iii. 10. 



RESTORATION OF ISRAEL. 223 

affairs of this life, should hear it said, by the highest legal 
authority, concerning any law or code of laws, " Cursed 
u is he who doth not establish the words of this law, to 
"perform them:" meaning by cursed, the penalty de- 
nounced against the transgressor: would that man, because 
the word all did not occur, ask the question, Which of 
the words of this law?* And if he did, would not the ob- 
vious answer be, All the injunctions contained in it ? 
Should he say, I am not a clergyman, I cannot obey the 
law to register baptisms, burials, and marriages ; must I 
fall under the denounced condemnation ? I am not an 
exciseman, I cannot obey the law concerning excisemen; 
must I fall under the condemnation ? If we did not think 
his intellects so far deranged, as to render him incapable 
of attending to an answer, should we not say, You have 
nothing to do with these laws; nor can have, unless you 
take on you the office to which they refer. We should 
also perhaps add, There are many other laws, under which 
you live, and which are obligatory upon you; and several 
of these denounce the punishment of death against trans- 
gressors : now, if you keep some of these, but not all; 
as, for instance, if you do not commit murder, but are 
guilty of forgery ; you will be exposed to this punishment. 
And if you keep all, for many years, yet at last break 
only one of them, in one instance, you will become liable 
to this punishment. There are also many statutes, whicli 
relate to you, in your particular station, or profession; and 
these require likewise your unreserved and persevering obe- 
dience : so that, " if you keep the whole law, and offend 
ei in one point, you are guilty of all •" and you must " con- 
" tinue in all things written in the book of the law to do 
" them," if you would escape condemnation. Would not 
this be very plain to the common sense of the most illiterate 
enquirer ? And if the person addressed had already broken 



224 ANSWER TO TUB 

some law and become liable to punishment: would it not be 
very intelligible, if you should inform him, that if he should 
be dealt with according to the law, he must suffer the de- 
nounced punishment : that the law could not help him, but 
he must seek relief from another quarter; even from the 
clemency of his prince, and from a pardon granted by him ? 
This is precisely the scope of the apostle's argument 

The law of God "is holy, just, and good;" it is "exceed- 
" ingly broad ;" and it is " spiritual," taking cognizance 
of the heart and secret motives of our conduct. u Thou 
" shalt love the Lord thy God with all thy heart;" — 
" Thou shalt love thy neighbour as thyself." These two 
great commandments comprise, under their most extensive 
demand, obedience to numerous moral precepts, which spring 
from them; and even to every ritual institution as long as 
it remains in force. Now "he, who doeth these things shall 
" live in them ;" but " the soul that sinneth shall die." 
This is the tenour of the law : if any man hath kept the 
whole perfectly, and continued in this obedience to the 
end ; " the reward is reckoned to him as of debt," not of 
grace. But if he has once failed, in any one particular, 
in thought, word, or deed, whether by omission or commis- 
sion; the law condemns him and pronounces him accursed; 
and grace alone, or mercy unmerited, and contrary to his 
merits, can relieve him, rescue him from the condemnation, 
or give him the reward. Either he hath " continued in all 
" things which are written in the book of the law to do 
"them," or he hath not. — If he have failed only in one 
instance by violating one precept ; he has for ever forfeited 
" the reward of righteousness," according to the law, and 
incurred its awful curse, and the mercy of our King is his 
only resource. It will no more avail him to say that he 
hath kept all the precepts but one : than the same plea 
would in our courts of justice avail a traitor : or to say, 



RESTORATION OF ISRAEL. 225 

6 1 have kept that one also, except in a single instance;' any 
more, than for a criminal to say, 'I never committed any 
'other crime against the law, but forgery, and that only in 
c one instance.' Still the jury must bring in. the verdict 
guilty, and the judge must pronounce the awful sentence. 
He might indeed add ; f Circumstances are such, that I shall 
c recommend him to mercy :' but mercy, is not from the law, 
but remits the deserved punishment of the law : " Mercy 
a rejoicetli against judgment." These considerations made 
David say, u If thou, Lord, shouldst mark iniquity, who 
M shall stand ? But there is forgiveness with thee, that thou 
u mayest be feared."* ee Enter not into judgment with thy 
M servant; for in thy sight shall no man living be justified. "f 
It might easily be shewn, that this sentiment pervades the Old 
Testament, as well as the New: and that all the approved 
characters, from the fall of Adam to the close of the Old 
Testament, sought acceptance With God as sinner s, from 
mercy, by faith ; and not by their own obedience to the 
holy law of God ; for in that case, they could not have 
wanted forgiveness. 

The apostle did not intend to shew, that Jews alone, who, 
refusing the proffered mercy of the gospel, continued to 
be " of the works of the law," were " under the curse :" 
but that this is, and must be, the case of all men,- Jews 
or Gentiles, who, having acted in any thing contrary to their 
known duty, persist notwithstanding, in justifying them- 
selves, and claim " the reward of righteousness" as a debt, 
or reward, and not as an unmerited favour. This appears 
in his subsequent reasoning, which he sums up by saying, 
(i The scripture hath concluded," (or, shut up together, 
<rwEK*e«r£,) " all under sin ; that the promise by faith of Jesus 
iC Christ might be given to them that believe. "$ 

The Galatians in general had been Gentiles; but, after 

* Ps. cxxx. $\ 4, f Ps. cxliii. 2. + Gal. Hi. 22. 

2e 



226 ANSWER TO THE 

their conversion to Christianity, other teachers endeavoured 
to proselyte them to Judaism ; and the apostle fortifies their 
minds against this temptation, by a chain of conclusive rea- 
soning from the Old Testament, which no man can answer. 
It is also evident, that they had become acquainted with the 
law of Moses, and were not liable to be imposed on 
through ignorance. Mr. C. professes to give the whole verse, 
(L. 17.) as it is in the Hebrew; but he only gives a part 
of it ; and joins his own comment to it, as if it were a part 
of the text : 6 Which is to say, that he must do and observe 
\ all those commandments, that he can, and which may be 
c done :' — words so vague and ambiguous, that it cannot be 
known, what ideas they convey. 

It does not appear to me, that the word all, which the 
apostle is most severely reprehended for inserting, in the 
smallest degree alters the meaning of the passage ; for were 
it omitted, what difference of sense would arise from it ? If 
Moses only meant some of the things written in the law ; 
which did he mean to include, and which to exclude? Had 
the apostle said; 'He is under the curse who does not con- 
c tinue in these two things, " written in the book of the law 
" to do them ;" namely, " in loving God with all his heart," 
and " in loving his neighbour as himself," the result would 
have been precisely the same; but the statement would not 
have been equally obvious and intelligible to every reader. 

L. 14. 6 For any 'person that knows the original Hebrew, 
4 #c.' — To this I subjoin : and * if any person understand 
t Greek, and will consult the Septuagint, he will see, that 
6 what I am about to say is true,' viz. That St. Paul quoted 
the text, as he found it in the Greek translation, made by 
Jews, before the times of our Lord Jesus Christ. He wrote 
to those, who used this Greek translation; it expressed the 
original with sufficient exactness for his purpose; and. he 
took it as he found it, not indeed verbatim, as the learned 



RESTORATION OF ISRAEL. 227 

reader will observe in comparing the texts; but so far, as 
to take the word all, which is here so strongly and severely 
objected against, from that translation. No doubt he quoted 
from memory; but the quotation conveys precisely the same 
meaning as the Septuagint version. 

These ancient translators did not mean c to deceive the 
'Gentiles,' (L. 20.) by inserting the word (w*<ri) all: but if 
there were any such intention, the blame belongs to them, 
not to the apostle ; unless any should think, that he was to 
blame, as a Christian, to pay so much deference to a trans- 
lation made by Jews. 

If Christians adduce this text against the Jews, as "under 
" the curse," in any other sense, than as other unbelieving 
and unpardoned sinners are, they misapply it; for that was 
not the apostle's object in quoting it. He meant to teach 
all men, both Jews and Gentiles, the difference between 
" the righteousness of faith," and " the righteousness of 
" works;" "the covenant of grace," and i the covenant of 
' works.' If it be applied exclusively to the Jews, by 
professed Christians, with self-preference and severity or 
contempt of the Jews, it is a very unchristian conduct. 

The word all, in the translation of the original text in 
Deuteronomy,* being in Italicks, marks that it is not in the 
Hebrew : and, in my opinion, it would have been better not 
to have inserted it. Such insertions are, in some cases, 
necessary to give the meaning in the English idiom : but 
where not absolutely necessary, they constitute a paraphrase, 
or a comment, instead of a translation : and this would be 
better avoided, even if it were only to prevent cavils and 
objections. It is, however, certain that the translators were 
not influenced by a desire to please St. Paul, (P. 75. last 
line.) (for, why should they?) much less to offend God: but, 
in fact, they paid in this, as in some other instances, too 
* Deut. xxvii. 26. 



228 ANSWER TO THE 

great deference to the Septuagint: and, doubtless, their 
reverence of the apostle's words, as the language of inspi- 
ration, induced them the rather to do it. But if indeed they 
acted improperly in this, a reproof, even in far milder 
language than that given by Mr. C. would have come with 
an ill grace from one, who has himself taken such unwar- 
rantable liberties, in quoting scripture, as have already been 
pointed out. If, c in the day of judgment,' the venerable 
translators of the Bible, have nothing worse than this to 
answer for ; their honest and very able endeavours to give 
their countrymen the word of God, in their vernacular 
language, will meet with a gracious recompense. The word 
might indeed be well spared ; but it does not, in the 
smallest degree, alter the meaning of the text : and, in 
conceding thus much respecting our version, in a few in- 
stances, I feel as if I needed an apology; — Ubi plwrima 
nitent, hand ego paucis ojfendar maculis. 

P. 76. 1. 6—19. 'Let them, #C— It would be well for 
both Jews, Christians, and Gentiles, to " give the more 
" earnest heed" to the texts of scripture here quoted : but 
the reader may not at first perceive, for what purpose the 
words of God to Balaam are added. The subsequent para- 
graph will explain it. 

L. 20—24. < Conclusion.— The blessed, #c.'— God blessed 
Israel, and Balaam wanted to curse them ; and it is here 
insinuated, that St. Paul, and Christians approving* his argu- 
ment, in the text which has been considered,* imitate Balaam, 
in this conduct. But neither the apostle nor his expositors, 
nor well informed Christians, so much as attempt to shew that 
Israel, or unbelieving and disobedient Israelites, are ie under 
" the curse," in any other sense, than all other unbelievers, 
and impenitent sinners are ; or than (hey themselves were, 
till " they fled for refuge" to the covenant of grace, the 

* Gal. iii. 10. 






RESTORATION OF ISRAEL. 229 

righteousness of faith, and the salvation of the gospel. Yet 
Moses, or God by Moses, addressing Israelites exclusively, 
both in the chapter from which the text is quoted, and in 
other places, hath gone much beyond this in pronouncing 
a curse on disobedient Israelites.* And so far was the 
apostle, and so far are we, from desiring with Balaam, that 
Israel should be cursed; that it may confidently be said, 
Even Moses himself did not more earnestly desire {* that 
" Israel should be blessed" than the apostle did ;t and we 
would zealously endeavour to imitate his example. I am 
conscious, in the sight of God, that this is my prevailing 
motive in this publication; and I cannot doubt, but it is 
that of the London Society, and its best friends. 

But where, in the books of Moses, or in the Old Testament, 
is the blessing engaged to Israel, merely as ' having the law 
1 given them,' without any respect to their obedience or dis- 
obedience? In the face, however, of the awful curses, on 
those who broke particular precepts, and did not confirm the 
law by doing it; as well as many other passages to the same 
effect; Mr. C. seems to take for granted, that the blessing 
contained at the close of Moses's prophecy concerning the 
tribes of Israel ;f belongs to every individual Israelite and 
every proselyte, however rebellious and hardened in impeni- 
tency! But this subject will again require our notice. — 
" Keeping the covenant and mercy to them that love him, 
"and to them that keep his commandments." — This was 
Daniel's view of the subject.^ There are some sentiments, 
charged on different descriptions of men, which it is very 
difficult to believe they really maintain. When (he apostle 
expostulates with his countrymen, " Behold, thou art called 
'} a Jew, and restest in the law, and makest thy boast of 

* Deut. xi. 26 — 28. xxvii. 14 — 26. xxviii. 15 — 20. xxix. 19 — 21. 
t Ex. xxxii. 32. Rom. ix, 1—3. + Deut. xxxiii. 29. 

% Dan, ix. 4. x. 4. 



230 ANSWER TO THE 

" God ; and knowest his will, and approvest the things that 
" are most excellent, being instructed out of the law : and 
u art confident that thou thyself art a guide of the blind, a 
" light of them which are in darkness ; an instructor of the 
" foolish ; a teacher of babes ; who hast the form of 
" knowledge, and of the truth in the law. Thou there- 
" fore which teachest another, teachest thou not thyself? 
" thou that preachest, A man should not steal, dost thou 
" steal? thou that sayest, A man should not commit adul- 
" tery, dost thou commit adultery ? thou that makest thy 
" boast of the law ; through breaking the law, dishonour- 
" est thou God ?"* In reading this, I say, it is difficult 
to conceive, that the apostle could be combating an oppo- 
nent, who avowed such sentiments. It is scarcely credible, 
that men should U trust in the law," " boast in God," and 
keep up that confidence, while guilty of the grossest and 
most scandalous violations of the law! Yet this was the 
case in the apostle's days, and in that of the prophets. + 
And we may therefore be the less surprised, at hearing a 
similar confidence avowed in our days. The words before 
noticed may perhaps recur to the reader's mind, on this 
occasion. 'Israel is still Israel;' the same as in ancient days. 
(P. 58. I. 16.) The Gentiles may be saved by keeping the 
precepts of Noah, but Israelites and proselytes by receiving 
the law of Moses. 

L. SO. < Question respecting the dispersion of 
' Israel.' 

P. 77. 1. 19. 20. ' To convert the whole world, #c.' — 
Then c the whole world will at length be converted to the 
1 true worship of the only God of Israel.' This I believe; 
and likewise, that the dispersion of Israel will eventually 
be over-ruled as one grand means of accomplishing this 

* Rom. ii. 17—24. + Is. xlviii. 1—5. Jer. Tii. 7—10. 



RESTORATION OF ISRAEL. 231 

most blessed object. Mr. C. however, before denied, that 
this would ever be the case. (P. 66. last three lines.) 

P. 78. 1. 26. < In this ?iight was burnt the first and 
1 second temple.'' — This I suppose is learned from tradition, 
and it may be true for any thing I know to the contrary. 

P. 79. 1. 11. ' That is, 490 years, #c.'— Daniel's prophecy 
was delivered nearly seventy years after the destruction of 
the first temple ; but this subject has repeatedly been 
considered. 

Last line but one. 6 Spoke with them face to face' — 
This was peculiar to Moses ; as Mr. C. has before stated. 

P. 80. 1. 1. 6 As for the rest, #c.'— It is not clear how this 
statement of the oral law being given to Israel, in general, 
can accord with what went before: (P. 70. 71.) 'The 
* oral law, 7 however, is now no secret, for it is written in 
books; and any man may learn the secret, who has 
money to purchase, and time and patience to read those 
books. 

P. 80. 1. 8. f Ye shall be to me a kingdom of priests.' 
— It should be noticed, that this was spoken before any 
part of either law was given.* 

L. 12. c The ministers, fyc.'— When it is clearly stated, 
what is here meant by the word ministers ; whether servants 
simply; or ministers of state, or ministers of religion; it 
may be requisite to give some answer to the passage. The 
Israelites in general were not ministers of religion : indeed 
none of them but the priests of Aaron's family, the Levites, 
their assistants ; and the prophets who were occasionally 
raised up. A.nd we read in Isaiah, concerning the Gentiles, 
" I will also take of them, for priests and Levites, 
" saith the LoRD."t The words of Malachi also are of 
great importance in this argument. Speaking to the 
priests, he says, "Who is there even among you, that 
* Ex. xix. G. t Is. lxyi. 19— 2U 



232 ANSWER TO THE 

" would shut the doors for nought ? Neither do ye kindle 
« a fire on my altar for nought. I have no pleasure in 
"you, saith the Lord of hosts; neither will I accept an 
" offering at your hand. For from the rising of the sun, 
" to the going down thereof, my name shall be great 
u among the Gentiles : and in every place, incense shall be 
u offered unto my name, and a pure offering : for my 
" name shall be great among the heathen, saith the Lord 
" of hosts."* — But perhaps, the word is used in some 
other sense. No doubt, Israel has been very honourably 
distinguished among the nations of the earth : but, alas ! 
that people has been as much distinguished by rebellion 
against God, and persecution of his true ministers, even 
his holy prophets, as by external privileges. It is, how- 
ever, cordially allowed, that converted and restored Israel 
will have a high pre-eminence among the christian nations 
of the earth. I fully believe, that they will have all that 
distinguished honour among the nations, which a spiritual 
mind would be even willing to accept : and that they \\ ill 
cease to desire that domination over other men, to which 
they now aspire. But when " all the ends of the earth 
" shall remember themselves, and turn unto the Lord; and 
" all the kindreds of the nations shall worship before him;" 
are these unnumbered millions to have no spiritual pastors 
and teachers? or none but Israelites? If this is to be 
the case, a new and more extensive, though more honour- 
able, dispersion of Israel must take place, than any which 
has ever yet occurred. 

L. 24. 'Idolatry taken away from Israel.' 

Last line, ' If idolatry had not been taken, $fc.' — I believe 

this remark to be just and well grounded, and that this 

has not been sufficiently noted by writers on these subjects. 

How far this adherence to the true God has been, and 

* Mai. u 10, n. 






RESTORATION OF ISRAEL. 233 

is, that of knowledge, faith, love, and spiritual worship, 
is another question ; respecting which, it cannot be supposed 
that Jews and Christians should be of the same sentiments. 

P. 81. 1. 8. ' All of them, SfC J — In what sense and how 
far this was true, the books of Ezra, and Nehemiah, the 
prophecies of Haggai, Zechariah, and Malachi, and the 
histories of Josephus, as well as the New Testament, best 
explain : but a melancholy conclusion must be deduced 
from their combined testimony. 

L. 12. c To begin their ministry.'' — It was certainly a 
most inauspicious beginning; and the progress and success 
have hitherto been according to it : but something far 
better may speedily be expected. 

L. 20. i You shall go abroad, and make an atonement, 
* fyc. 1 — Where do we learn from Moses, or the prophets, or 
any part of the Old Testament, that atonement could be 
made, except either by the condign punishment of the 
criminals, or by the sacrificing of innocent animals; the 
shedding and sprinkling of blood ; the death of the innocent 
for the guilty, according to the rites of the law? The 
apostle states the fact, and his words cannot be disproved. 
(< Almost all things are by the law purged with blood ; 
" and without shedding of blood is no remission."* 

Moses indeed says, after the sin of Israel in making the 
golden calf, " Peradventure, I shall make an atonement 
" for your sin. And Moses returned unto the Lord, 
" and said, Oh, this people have sinned a great sin, and 
" have made them gods of gold. Yet now, if thou wilt 
f c forgive their sin, and if not, blot me, I pray thee, out 
" of thy book which thou hast written. And the Lord 
u . said unto Moses, Whosoever hath sinned against me, 
u him will I blot out of my book."t As if he had 
said, c O Lord, instead of destroying Israel as a sacrifice 
* Heb. is. 22. + Ex. xxxii. 30—33. 



234 ANSWER TO THE 

< to thy jastice; let me be the sacrifice, and spare them/ 
The answer of God seems to imply, that this was his 
meaning; and that by this disinterested proposal, he hoped 
to make an atonement : but it could not be acceded to. 
Phinehas also " made an atonement for the children of 
" Israel," that is, by the condign punishment of the daring 
criminals.* " He executed judgment, and so the plague 
" was stayed,''! 

L. 27. 28. < All those families, #c.'— T doubt not, but 
individuals and nations have suffered, and will suffer, 
severe punishment, for their cruel oppression of Israel. 
But Jews should remember, that their ancestors shed the 
blood of their own prophets and righteous men, and were 
the most sanguinary persecutors of Christians. All parties 
are deeply criminal : may God give all, concerned in this 
hateful work, true repentance and forgiveness; and teach 
them that, forgiving one another, they may henceforth 
only " strive together in love and good works." Surely, 
however, those who shall be the friends and helpers of 
Israel, at his Restoration, will not be involved in the 
vengeance inflicted on his obstinate enemies. 

Last line. i One bushel of Jine wheat, Sfc. 9 — Moses and 
the prophets give a far different view of the nation.^ 
Israel, before he is restored, must be humbled, and made 
" to loathe and abhor himself; and to acknowledge, that 
" God hath wrought with him, for his own name's sake 
" and not according to his evil deeds ;" otherwise he 
would have been utterly consumed. Till the Jews cease to 
boast and be " haughty, because of their holy mountain" 
and their special distinctions, their dispersion will continue. 
But when God shall "pour out upon them the spirit* of grace 
u and supplication," they will use a far different language. § 

* Num. xxv. 13. + Ps. cvi. 30. + Deut. xxxi. 16—18. 

zxxii. 21—28. Am. ix. I— 10. ^ Zeph. iii. 11. Zech. xii. 10. 



( 



RESTORATION OF ISRAEL. 235 

" That thou mayest remember, and be confounded, and 
" never open thy mouth any more for thy shame ; when 
" I am pacified unto thee, for all that thou hast done? 
"saith the Lord."* " For I will take you from among the 
" heathen, and gather you out of all countries, and will 
iC bring you into y our own land. Then will I sprinkle 
11 clean water upon you, and ye shall be clean; from all 
"your filthiness, and from all your idols, will I cleanse you. 
" A new heart also will I give you, and a new spirit will 
" I put within you ; and I will take away the stony 
" heart out of your flesh, and will give you an heart of 
" flesh. And I will put my Spirit within you, and 
" cause you to walk in my statutes, and ye shall keep 
a my judgments and do them. And ye shall dwell in the 
" land that I gave unto your fathers ; and ye shall be 
"my people, and I will be your God." — "Then shall ye 
" remember your own evil ways, and your doings that 
" were not good ; and shall loathe yourselves in your own 
M sight for your iniquities, and for your abominations. 
" Not for your sakes do I this, saith the Lord God, be it 
" known unto you. Be ashamed and confounded, for your 
" own ways, O house of Israel. "f From prophecies of 
this kind we learn, u the restoration of Israel :" and we 
also learn, what restored Israel will think and say concern- 
ing their own character and conduct, and those of their 
ancestors from age to age. 

P. 82. 1. 5. 6. u This people have I formed for my- 
11 self; they shall shew forth my praise" ' but not the 
c Gentiles.' — Any one, not acquainted with the writings of 
Isaiah, would suppose that the concluding clause was quoted 
along with the rest from him; and marked with Italicks, 
to put additional emphasis on it : but it is in fact Mr. 
C.'s addition to Isaiah's words; which has no ground to 
* Ez. xvi. 63. f Ez. xxxvi. 24— S*, 



236 ANSWER TO THE R 

rest on either in the passage quoted from the prophet, or. 
in any part of the scripture : " Praise the Lord, all ye 
" nations, praise him all ye people."* " Sing to the Lord 
"a new song, and his praise from the ends of the earth; 
" ye that go down to the sea, and all that is therein ; the 
" isles and the inhabitants thereof. Let the wilderness and 
" the cities thereof lift up their voice, the villages that 
" Kedar doth inhabit : Let the inhabitants of the rock 
" sing ; let them shout from the top of the mountains. 
"Let them give glory unto the Lord, and declare his 
" praise in the islands."+ Do Israelites exclusively inhabit 
f s the isles of the sea," and " the villages of Kedar ?" 

L. 24. 25. < But now no excuse, #c.' — Mr. C. sees the 
propriety of leaving the Gentiles " without excuse :" and 
it would be well, if he were fully aware, that Israel is, 
and will be, without excuse also at the great day of God. 
The apostle has proved, that both Gentiles and Jews are 
without excuse ; and " that every mouth shall be stopped, 
" and all the world become guilty before God."J Here at 
least is impartiality in the charge or verdict. It must, 
alas, be added, that the conduct and character of Israel, 
throughout their dispersions, has not generally been suited 
to produce the conviction, that they are the true people 
of God, and theirs the true religion. This is intimated 
by the prophet : " And ye shall behold their ways and 
" their doings ; and ye shall be comforted concerning all 
" the evil, which I have brought upon Jerusalem. And 
" they shall comfort you, when ye see their ways and 
" their doings : and ye shall know, that I have not done 
" without cause all that I have done in it, saith the 
"Lord God."§ "And I scattered them among the heathen, 
" and they were dispersed through the countries : according 

* Ps. cxvii. 1. f Is. xlii. 10—12. + Rom. i. 20. ii. 1. iii. 9—20. 
§ Ez. xiv. 22, 23. 



RESTORATION OF ISRAEL. 23? 

a to their way, and according to their doings, I judged 
" them. And when they entered among the heathen, whi- 
"ther they went, they profaned my holy name, when 
"they said to them; These are the people of Jehovah, 
" and are gone forth out of their land."* 

P. 83. 1. 7. 8. * They preached wonderful sermons. Sec' 
The ' wonderful sermons,' which will be made effectually 
successful, in the conversion of the Gentiles, have not 
yet been preached by dispersed Israel. We, however, 
confidently expect that they will be ere long; and that 
their conversion to their long rejected Messiah, accom- 
plishing, after so astonishing a manner, the prophecies of 
scripture respecting the nation, will be " as life from the 
" dead," to the world at large. But the wonderful sermons 
here intended, are of a widely different nature. " Fifteen 
M hundred of them took knives, and stabbed their wives 
" and children, &c." (L. 13. 14.)— Was this done accord- 
ing to the law of God, or directly contrary to it? Was 
it not atrocious murder, rebellion, and desperation? Was 
it suited to convince the persecutors; that they, the Jews, 
were the true " people of God ?" Was it not calculated 
to fill them with abhorrence of both them and their religion? 
Let any man compare it with the mild, dignified, and 
firm conduct of Shadrach, Meshach, and Abednego, when 
the fiery furnace was before their eyes; or that of Daniel, 
in the prospect of the lions' den ; or that of Jeremiah, 
in the hands of his persecutors ;t or even with that of the* 
Maccabees, under the cruel persecutions of Antiochus: and 
let him ask himself, Which was more consonant to the 
command of God, or suited to produce a favourable 
impression on the beholders? The conduct of the wretched 
Jews was indeed a fulfilment of the words of Moses: " Thou 

* £z. xxxvh 19—21. See also Deutr xxix. 22—28. 1 Kings ix, 0—9. 
Jer. xl. 1—3. Lam. i?. 13—16. 
t Dan. Hi. 16-18, vi. 10—83, Jer, xxvi. 12-— 5, 



238 ANSWER TO THE 

" shalt be mad for the sight of thine eyes, which thou 
" shalt see."* I do not mean to palliate the conduct of 
those detestable wretches, who drove the poor Jews to 
this madness and desperation. t It was hateful beyond 
expression. 

L. 20. c They must have a good reason, $c. y — Can any 
man have a good reason, for committing the most atroci- 
ous complicated murder of the nearest relatives, and closing 
the horrid scene, with suicide? The persecuted saints, from 
Abel to the close of the Old Testament, neither murdered 
themselves nor others ; but meekly and patiently adhered 
to the Lord ; leaving to their persecutors exclusively the 
guilt of the murders committed by them. If the Jews 
never preach other sermons than these c shocking sermons/ 
(1. 20,) no good effect on the nations will follow : but 
when they become the lowly disciples of him, " who was 
" led as a lamb to the slaughter, and as a sheep before 
" his shearers was dumb ;" he will teach them other lessons, 
and they will preach far other sermons. Then indeed, 
" the remnant of Jacob shall be in the midst of many 
" people, as the dew from the Lord, as the showers on 
" the grass, that tarrieth not for man, nor waiteth for 
"the sons of men.";j: Then also the prophecy of Zecha- 
riah, will receive a far more full accomplishment, than it 
has hitherto done.§ (P. 84. 1. 1—6.) 

P. $3. 1. 24. ' Christians boast very much about this 
c new law.'' — It may be confidently said, that if any called 
Christians do indeed thus boast very much of a new law, 
they know little or nothing of the real nature of Chris- 
tianity; as both their boasting, and their language about a 
new law, shew. We desire to induce Israel to look unto 
htm, " who is the end of the law for righteousness, unto 
"every one that believeth." 

* Deut. xxviii. 32—34. + Ec. til. 7* % Mic. v. 7. 

^ Zech. y\\\. 20 — 23. 



RESTORATION OF ISRAEL. 239 

L. 25. ' Their new law permits them, 8?cS — Certainly no 
law of God warrants Christians to murder Jews; any more 
than any law of God warranted the fifteen hundred Jews to 
murder their wives and children and themselves. So far 
from it, that Christianity requires us, to do all the good 
in our power, even to the Jew, who would persecute and 
destroy us, if such there now be. 

P. 85. 1. 2. 'Perhaps, #c.'— They, who have murdered or 
injured the Jews, will, unless truly penitent, suffer condign 
punishment. We, indeed, who have never personally, either 
committed this atrocious crime, or approved it in others, 
cannot 'repay the blood of Israel.' But we would "do 
"what we can;" and we desire, by way of compensation 
of past injuries from men called Christians, to treat Israel 
with all candour, benevolence, and compassion; and to pay 
some little of the immense debt, which we acknowledge 
ourselves to owe to their progenitors, through whom we 
enjoy all our invaluable blessings. This exclusively is the 
object of the London Society. 

L. 4. ' A way, #c.' — It must also be allowed, that im- 
mense injustice has been done to the Jews by slanders 
and false accusations, which, in many cases, are as pernicious 
and cruel, as more direct murder : but it would be well, 
if the Jews would endeavour to refute these, by a strict 
adherence to equity, truth, and mercy. However guilty 
their revilers, I fear the epithet innocent does not belong 
to the Jews : and I would simply ask, has nothing in the 
conduct of the Jews given even plausibility to these calum- 
nies ? I do not ask this, to excuse, in any degree, the 
calumniators ; but to suggest an useful hint to the calum* 
niated.—We ought not to speak, to the injury of others, 
even what we know to be true, unless we have some good 
reason for doing it. 

P. 85. 1. 20. 'The title of Israel.'— The word Title 



240 ANSWER TO THE 

is not scriptural, nor does the import of it clearly appear : 
but I suppose it means the right and tiller to temporal do- 
minion over the nations. ZThe texts, however, afterwards 
adduced, (L. 23 — 35,) speak nothing concerning this right 
or title; but merely state, that God will no more disannul 
or violate his covenant with Israel, than he will terminate or 
alter the ordinances of the sun and moon. 

L. 22. c No Israel, no world.' — It is both scriptural and 
reasonable, to maintain, that all things in creation and 
providence have been so ordered and constituted, as to for- 
ward the eternal good of all the spiritual worshippers and 
holy servants of God ;* and in subserviency to the display 
of his glorious perfections, and the interests of true religion. 
But that all things, relating to the immense multitudes of 
those, who have hitherto inhabited, or shall hereafter inhabit, 
this globe, without any distinction of character and conduct, 
should be as nothing, in the view of their common Creator ; 
except as the temporal aggrandisement of one small nation, 
often most wicked, rebellious, and ungrateful, is concerned ; 
is wholly unscriptural, and unreasonable, nay, even monstrous! 

Last line, ' Israel, who observes the covenant, fyc. ' — But 
what becomes of that very large part of Israel, which does 
not 6 observe the covenant of God?' "Which my covenant 
" they brake." " They have transgressed the laws, changed 
" the ordinances, broken the everlasting covenant."+ This is 
the very thing on which we insist. — " Truly God is good to 
" Israel, even to such as are of a true heart."^ We con- 
sider none of the descendants of Abraham, as a part of the 
true Israel, except those, who inherit his obedient faith : 
and we suppose the promises as made to them exclusively, 
and not as including all those, who from age to age, have 
lived and died, unbelieving, disobedient, impenitent, uncon- 
verted rebels and enemies. It is true, that, taught by the 

* 1 Cor. iii. 21— -23. 2 Cor. iv. 15. t Is. xxiv. 5. + Ps. lxxiii. 1. 



RESTORATION OF ISRAEL. 241 

New Testament, we consider the nation of Israel, as a kind 
of type of the true Israel ; viz. of all, whether of the race 
of Israel, or of Gentile extraction, who are the believing, 
obedient, and spiritual, servants and worshippers of the God 
of Abraham. The apostle expresses our views of this subject, 
when he says of Abraham; "He received the sign of circum- 
6C cision, a seal of the righteousness of the faith, which he 
" had yet being uncircumcised ; that he might be the father 
" of all them that believe, though they be not circumcised ; 
*• that righteousness might be imputed unto them also : and 
" the father of circumcision to them, who are not of the cir- 
" cumcision only, but who also walk in the steps of the faith 
" of our father Abraham, which he had, being yet uncircum- 
" cised.''t Some proof that the term, Israel, admits of this 
application, might be adduced even from the Old Testament: 
but, as it is peculiarly the doctrine of the New Testament, 
it is not to be expected that Jews will receive it ; and this 
hint shall here be urged no further. 

P. 86. 1. 3. ' Rachel is called the moon, ^c.' — Rachel was 
dead, before Joseph had this dream : but whoever was 
spoken of, their doing obeisance to Joseph, not others 
doing obeisance to them, was evidently meant. f 

L. 12. 'Moses divided the sea, <$rc.'— Jesus "walked on the 
"sea," and he "commanded the winds and the waves and 
" they obeyed him.' , The texts adduced, (L. 12—25,) however, 
only prove, that some individuals in Israel wrought miracles, 
which no Christian denies. c But miracles are a poor and 
c miserable defence, &c.' (P. 26. 1. 29.) It seems, when mira- 
cles are wrought for Israel, or by Israel, 'the case is altered.' 

L. 23. ' Angels are not called the sons of God, fyc. 7 — 
" When the morning-stars sang together, and all the sons 
" of God shouted for joy ."J 

L. 26. c We do not Jind, #c. ? — Angels did not, and could 

* Rom.iv. 11, 12, + Gen, xxxv« 15-20. xxxyiL 9, 10. % Job xxx^iii 6 3 7. 

2x 



242 ANSWER TO THE 

not need the ministry of Israel, and Israel had no power of 
ministering to angels; but an angel ministered unto Hagar, 
who was not of Israel.* Angels brought Lot, who was not 
of Israel, out of Sodom. + An angel also instructed Eliphaz4 

P. 87. 1. 4. c Erellim, #c.' — Rather Erallam, as the Maso- 
rites have properly pointed it. The word occurs in two 
places, and no more, and is translated " lion-like-men" k 
The word rendered here angels -, means, messengers or ambas- 
sadors. When Sennacherib invaded Judah, Hezekiah's lion- 
like-men cried out ; and the ambassadors whom he sent to 
meet Rabshakeh and treat about peace, returned with their 
clothes rent, and no doubt with bitter lamentations over the 
deplorable condition of their country. The idea of angels 
mourning and weeping has no support in scripture nor is it 
at all reasonable in itself. 

L. 12. ' The title of the Gentiles.' 

L. 19. " All nations before him are as nothing, #c."|| — Is 
it here meant, that in this respect Israel is an exception to 
this general rule? The other texts, quoted in this para- 
graph, are parts of distinct prophecies : the first and second, 
of the destruction of Sennacherib's army ; and the fourth, of 
the vengeance of God on Edom. Probably, in this, the ene- 
mies of the people of God are designated under a general 
name, and future events are also predicted : but by the same 
rule of interpretation, all the friends, the spiritual worship- 
pers, and believing servants of God, are designated by the 
name Israel. The texts prove nothing in the main argument. 

L. 26. ' The last fortune of the Gentiles.' — The 
word fortune, in this application is objectionable, as it has 
already been shewn. {On P. 18.) 

L. 28. \ Will they not acknowledge, #c. f — Certainly all 
the evil, and all the good likewise, which God has predicted 

*Gen. xvi. 6-14. xxi. 17-19. t Gen. xix. 1—22. 

% Job iv. 12—21. % 2 Sam. xxiii. 20. 1 Chr. xi. 22. fl Is. xl. 17. 



RESTORATION OF ISRAEL. 243 

concerning the nations, and concerning Israel, shall be ac- 
complished. " Heaven and earth shall pass away, but his 
u word shall not pass away." It only remains to be shewn, 
what evil, and what good, is predicted respecting the Gen- 
tiles and Israel : for Christians are not required to acknow- 
ledge, that all the conclusions of Jews, concerning these 
predictions, are well grounded. 

L. 34. < It is now 1744, <$t.'— This is more accurate, than 
the preceding calculation, but not so well suited to com- 
plete the seventy jubilees. (P. 66.) 

Last line. ' King David foresaw, tyc* — It is not said, in 
the title, that the forty-fourth Psalm was written by David ; 
and indeed it is highly improbable. Mr. C. applies it to 
the present dispersions of the Jews : the apostle quotes it, 
concerning the persecutions of the Christian church.* The fol- 
lowing words, " All this is come upon us ; yet have we not 
i( forgotten thee, neither have we dealt falsely in thy cove- 
" nant : our heart is not turned back, neither have our steps 
" declined from thy ways ;"+ seem to render it inapplicable, 
either to the Babylonish captivity, or the present dispersion 
of Israel. The whole, indeed, is far more suited to the 
situation of a company suffering " persecution for righteous- 
" ness' sake," than to any people enduring miseries as the 
punishment or chastening for their sins 4 If? however, the 
Jews think this applicable to their case, during the 1744 
years spoken of, because they have not been guilty of gross 
idolatry, it would answer little purpose to contest the point 
When God shall " pour on them the Spirit of grace and 
li supplications," they will see the matter in another light. 

The passage, quoted from the apostle Paul,- refers entirely 
to the final judgment of the world, and the eternal state of 
individuals ; and to the precedency * in tribulation and 
" anguish" of wicked Jews over wicked Gentiles. § 

* Rom.viii. 36. t Ps, xliv. 16—18. + Ver. 20— 22* % Rom. ii. 9-16. 



244 ANSWER TO THE 

P. 88. 1. 17. c Do they imagine^ fycf — Tbe Messiah will 
forgive either his crucifiers, or the persecutors of his people, 
-whenever they truly repent, and seek forgiveness from him* 
But he will not forgive either Jew or Gentile, who does not 
repent and seek mercy.* I am sorry to add, that such re- 
marks betray a vindictive spirit, in the writer; who, it is 
evident, judges of the Messiah's conduct from his own 
feelings. I make this remark with reluctance, but it must 
not be repressed. ' The Messiah forgive.'* (See on P. 7.) 

L. 19. ' The blood of Israel cries* ^c/— This ' blood of 
6 Israel' includes the blood of the prophets and righteous 
men shed by the ancient Jews and Israelites ; the blood 
of Stephen, of James, of other apostles, and many other 
martyrs, as well as the blood of Israel shed by the Gentiles : 
yea, it includes the blood of Jesus himself. But " his blood 
" speaketh better things, than that of Abel," which cried for 
vengeance on him who shed it.+ No doubt, the time 
cometh, when the earth " shall disclose her blood, and no 
" more cover her slain."J Then the blood of Israel, shed by 
Gentiles, and the blood of Israelites and Christians, shed 
by Jews, will alike meet condign punishment on all the 
impenitent and unbelieving ; but not on those who repent 
and flee for refuge to that God, to whom belongeth " mercies 
" and forgivenesses, though we have rebelled against him." 
The cry of blood for vengeance is not peculiar to that of 
Israel shed by Gentiles, but is equally spoken of blood shed 
in murder, to whatever nation the murdered person or the 
murderer belonged. § 

L. 20. ' And here* ^c.'~No Christian doubts, but that 

" tribulation and anguish" shall come on impenitent workers 

of iniquity, whether Jew, or Gentile ; but i our own apostle' 

(L. 20, 21.) spoke not of this present world, but of the 

* Ez. xviii. 30—32. + Heb. xii. 24. Gen. iv. 10. 

t I*, xxvi. 21. S Gen. ix. 5, 6. , 



RESTORATION OF ISRAEL. 245 

u day. when God shall judge the secrets of men by Jesus 
« Christ."* 

L. 28. i It is not said, " Rejoice, O all ye nations, #c." ' 
— Supposing, that only some of the nations were meant, 
how does it appear, that these were " exclusively those 
" nations which never troubled Israel 2" (L. SO.) Moses 
says no such thing, nor do any of the prophets. It is 
however a concession of importance, to allow, that some 
nations will rejoice with Israel. " Thus saith the Lord 
a against all mine evil neighbours, that touch the inheri- 
" tance which I have caused my people Israel to inherit : 
a Behold I will pluck them out of their land, and pluck 
" the house of Judah from among them. And it shall 
" come to pass, that after I have plucked them out, I 
U will return and have compassion on them, and will 
" bring them again every man to his heritage, and every 
c * man to his land : And it shall come to pass, that if 
■' they will diligently learn the ways of my people, to 
u swear by my name ; as they have taught my people to 
" swear by Baal ; they shall be built up in the midst of 
" my people."t " In that day shall Israel be the third 
a with Egypt and Assyria, even a blessing in the midst 
" of the land ; whom the Lord of hosts shall bless, say- 
" ing, Blessed be Egypt my people, and Assyria the 
" work of my hands, and Israel mine inheritance. "J Did 
Egypt and Assyria never trouble Israel ? The word all, 
however, is added in many similar predictions,^ It is unde- 
niable, from these prophecies, that some nations, even of 
those who have injured and oppressed Israel, shall be 
built up in the midst of Israel, and rejoice with them. 

Last line but one, P. 89. 1. 1—12. c Whoever shall be, 

■ Rom. ii. 9—16. t Jer. xii. U— 17. + Is. xix. 23—25, 

\ Gen. xviii. 13. xxii. 18. Ps. xxii. 27. lxvii. 2. lxxii. 17. Ixxxvi. 9. 
vvii. |, Is. ii. 2. xxv. 7. 



246 ANSWER TO THE 

* SfC.' This question has already been considered : but the 
Jews would do well to enquire very seriously and impar- 
tially, whether the former part of the prophecy here 
quoted from the second Psalm^ was not fulfilled in the 
events, to which the apostles referred it. " Of a truth 
" against thy holy child," (or Son, iW#,) " Jesus whom 
" thou hast anointed, both Herod and Pontius Pilate, with 
" the Gentiles and the people of Israel, were gathered 
" together ; for to do whatsoever thy hand and thy counsel 
" determined before to be done."* No doubt the Messiah 
hath crushed and will break, as a potter's vessel is broken 
with an iron rod, all nations which persist in opposition 
to him : but if there would be no mercy for those who 
submit to him, why was it added, " Be wise now there- 
fore, O ye kings; be instructed, ye judges of the earth: 
11 Serve the Loud with fear, and rejoice with trembling. 
c< Kiss the Son, lest he be angry, and so ye perish from 
" the way ; when his wrath is kindled, yea, but a little, 
€i blessed are all they who put their trust in him."+ 

P. 89. 1. 11. < Conqueror of the world, #c.'— This title 
of the Messiah is not found in scripture, but doubtless 
he is and will be e the Conqueror of the world :' and 
all must either bow to the sceptre of his grace, or be 
broken by his iron rod. "He must reign till he hath 
" put all enemies under his feet." J If the Jews have no 
enemies but the Gentiles; and if the Messiah and his 
people have no other enemies than human beings of what- 
ever nation, this might be specious. But we consider this 
evil world, sin, Satan, and death, as especially those 
enemies, from which the Messiah delivers all his people; 
and we are firmly of opinion, that Zechariah had these 
enemies especially in view, when he said, "that he would 

* Acts iv, 25—28, + Ps. ii. 10—12. $ Ps. ex. 1. 

1 Cor. xv. 26—27. 



RESTORATION OF ISRAEL. 247 

" grant unto us, that we, being saved from the hand of 
" our enemies, might serve him, without fear, in holiness 
" and righteousness, before him all the days of our life.''* 
We are, however, very willing to allow, that (he Messiah 
will save Israel from all their Gentile enemies : but to be 
saved from them is one thing ; to be avenged on them y 
or to exercise lordly dominion over them, is another thing. 
<c When a man's ways please the Lord, he maketh even 
" his enemies to be at peace with him."t And if God so 
influence the minds of the nations, that instead of hating and 
injuring Israel, they should vie with each other in expres- 
sions of love and gratitude to Israel ; and in rendering 
them all the honour, which either reason or scripture can 
admit to be desirable ; one would think it must be as 
desirable a deliverance, to any but an incurably vindictive 
and ambitious mind, as the destruction or absolute subju-r 
gation of the Gentiles. I think I can answer for tens of 
thousands in this land, of us poor " sinners of the Gen- 
" tiles," that we feel no enmity to Israel, no, not to the 
most hostile Jew ; but simply goodwill and compassion ; 
that we seldom forget to pray earnestly for them, accord- 
ing to our views of what would be a blessing to them; 
and that we could receive no higher gratification, than 
to welcome the Jews as our brethren in Christ, and 
partakers of all our advantages. These feelings concerning 
this dispersed, and cruelly oppressed people, I am happy 
to say, are getting ground rapidly among christians. May 
the Lord increase them more and more! 

L. 22. ' This is also confirmed, $c.' — I am of opinion, 
that the short and inadequate contents, at the head of each 
chapter, in the common editions of the Bible, would be far 
better omitted. Certainly, in the instance adduced, a very 

rong view is given of the chapter. The title, as it stands 
* Luke i, 71—75, + Proy. xvi< 7, 



248 ANSWER TO THE 

in the quarto Oxford Bible 1731, runs thus: "The land 
" of Israel is comforted, both by the destruction of the 
" heathen, who spitefully used it ; and by the blessings 
" of God promised unto it. Israel was rejected for their 
" sin; and shall be restored without their desert. The 
" blessings of Christ's kingdom." I suppose, that the con- 
tents, as annexed by the venerable translators, are contained 
in the large Bibles, with marginal readings, &c. : but I do 
not know who abridged them for the smaller editions. It 
seems, however, to have been done with little judgment. 
At any rate these contents are simply a comment: and I 
would, with great deference, as speaking of a Society, 
which I especially admire and honour, suggest the hint, to 
the conductors of the British and Foreign Bible Society, 
should this fall into the hands of any of them, that the 
retaining of these contents is a deviation from their grand 
and most important rule of distributing the scriptures without 
note and comment. The instance here adduced (to which I 
could easily add very many more,) shews, that the abridged 
contents sometimes are a highly erroneous comment on the 
sacred text. 

P. 89. 1. 24?, i Question.' There is not much argument 
in the close of these questions. « Israel hath lost all these 
< things, &c.' (L. 10, 11.) But why cannot God give them 
all these things, and all other temporal and providential 
benefits in the same way, by which he delivered their 
ancestors, and settled them in Canaan? or as he lias given 
them to the Gentiles without a Messiah ? 

We, e * sinners of the Gentiles, " want a Messiah to 
" save us from the deserved wrath of God, from the 
ci curse of his law, by enduring it himself;" from " the 
." wrath to come," from our " sins;" " from this present evil 
a world," from death, and him that hath the power of 
death, that is, the devil : we need to be U saved in the 



RESTORATION OF ISRAEL. 249 

"Lord with an everlasting salvation;" to have "our sins 
" subdued, and buried in the depths of the sea." We need 
a Messiah who " by the knowledge of him, shall justify 
" many, for he shall bear their iniquities;" who shall be 
" a Light to the Gentiles," and "the salvation of God to 
" the ends of the earth." Deliverance from sin, and all its 
consequences ; reconciliation to God and recovery to holiness ; 
supports and comforts in our souls, while passing through 
this vale of tears ; hope and exultation in death, and ever- 
lasting happiness in another world, are the blessings, which 
we Gentiles desire from the Messiah. And all, who feel 
their need of them, and desire them, know that they can 
be found in no other. Millions, very many millions, have 
already received these blessings, by faith in Jesus Christ; 
and increasing numbers shall receive them, till " all nations 
" shall be blessed in him." Having this salvation, the 
spiritual mind desires no more: but "the carnal mind," 
(which prefers, and values as the best things, those tem- 
poral advantages which are enumerated in these questions,) 
*' is death," and " enmity against God." Were we satisfied 
to enjoy these blessings ourselves, and cared nothing about 
the eternal salvation of the Jews; did we not " count it 
" more blessed to give, than to receive ;" and long to 
communicate our good things, infinitely good things, to 
them, rather than to share their transient imaginary good 
things; (which most of the present generation must, at any 
rate, come short of:) we should leave the Jews to their 
dream of kings, of lands, of nobles, and riches, and glory; 
and should never think of advancing a claim, or entering 
into a competition about them. For we are not only fully 
convinced, that such a Messiah, bringing a redemption of 
this kind, will never come: but also, that if such a one did 
come; the satisfaction arising from his coming, would be 
" as the dream of a night-vision. It shall even be as when 

2k 



250 ANSWER TO THE 

"an hungry man dreameth that he eateth; but he awaketh, 
" and his soul is empty : or as when a thirsty man 
" dreameth, and behold he drinketh ; but he awaketh, and 
"behold he is faint, and his soul hath appetite."* "Vanity 
" of vanities, saith the preacher, vanity of vanities, all is 
"vanity."t 

If the Jews wanted a Messiah only for such purposes, as 
are stated in these questions ; it would be comparatively a 
small matter, should all future generations of Israel live 
and die, as all former generations have lived and died, with- 
out a Messiah. But we tc sinners of the Gentiles," being 
the race of fallen Adam, ourselves also being disposed to 
imitate him, having in numberless instances, actually copied 
his example of ingratitude, apostasy, and rebellion; and 
being thus involved in his condemnation : we, knowing that 
P it is appointed to men once to die, and after death the 
" judgment ;" and that " in the sight of God shall no man 
" living be justified ;"f need a Redeemer and Saviour, from 
the wrath of God, from the curse of his violated law, from 
the power of the devil, from our own sinful propensities and 
habits, "and from this evil world." We want an atonement, 
which can satisfy Divine justice, and render it honourable to 
an infinitely holy and just God, to pardon our sins; and 
one "to bring in an everlasting righteousness," "for our jus- 
" tification :" we stand in urgent need of an Advocate and 
Mediator to " appear in the presence of God for us," to 
render our prayers and services acceptable to him. We 
want a mercy-seat, and a High priest before that mercy- 
seat; " a Priest upon his throne," who, being " Lord of all," 
may render by his power, the sacrifice of his death, and his 
intercession, as risen and ascended, effectual " to redeem us 
" from all iniquity," and to " save us from our sins." We 
need a Saviour who can "pour upon us the Holy Spirit" to 
* la. xxix. 7, 8. t Ec. i. 2. , t Ps - cxli ". 2. 



RESTORATION OF ISRAEL. 251 

renew us unto holiness, and make us, who are in ourselves 
" vessels of wrath fitted for destruction," to become " vessels 
" of mercy prepared for eternal glory." In short we need 
a Messiah, who " is able to save to the uttermost all who 
" come to God through him ;" to receive our souls at death, 
to raise our bodies, incorruptible and glorious, at the resur- 
rection; to silence all accusers at the day of judgment, 
and to put us in full possession of everlasting glory and 
felicity. 

We are also deeply convinced, that the Jews equally 
want such a Messiah. " The whole indeed need no phy- 
" sician :" the wise, strong, righteous, and holy, the perfectly 
righteous and holy, need not such a Redeemer. Yet there is 
vast danger of deception in this matter, through the excessive 
self- flattery of the human heart ; which is " deceitful above 
" all things," as well as " desperately wicked."—" There is 
et a way, that seemeth right unto a man, but the end thereof 
" are the ways of death."* And we consider the words of 
our Lord to the Laodiceans, fairly applicable to this case: 
" Because thou say est, I am rich and increased with goods, 
" and have need of nothing ; and knowest not that thou art 
" wretched, and miserable, and poor, and blind, and naked ; 
" I counsel thee to buy of me gold tried in the fire, that 
" thou maycst be rich, and white raiment, that thou mayest 
" be clothed, and that the shame of thy nakedness do not 
"appear; and anoint thine eyes with eye-salve, that thou 
" mayest see. J, t But we have no occasion to refer to the 
New Testament : the ancient prophets often give similar 
warnings and counsels. f 

P. 89. 1. 32. to P. 91. I; 10. < The punishment, $c.'—I do 
not think, that all these quotations from the prophets bear 
upon the case of Israel, as a nation : but I shall not contest 

* Prov. xvi. 25. Jer. xvii. 9. f Rev. iii. 17, 18. % Jer. ii. 23—35. 
Hos. xiv. 1, 2, 



252 ANSWER TO THE 

that matter: especially, as the main argument, about Jesus of 
Nazareth being the Messiah, is not much concerned. I agree 
with the writer, that God hath severely punished the heathen, 
who have injured offending Israel; that he will do the 
same to their future oppressors; and that he will execute 
dreadful judgments on those, who combine to oppose Israel, 
when he shall restore that people. But I contend, that all, 
both nations and individuals, who repent of former injuries, 
and concur in God's purposes of mercy, to Israel; and all, 
who, at length renouncing their enmity, shall be cordially re- 
conciled to converted Israel, and disposed to love and honour 
them, will share Israel's blessedness; and thus, that their 
restoration " shall be as life from the dead," to the whole 
earth. This I suppose will be the case of all nations during 
the Millennium. 

P. 91. 1. 10. 'By Ezekiel.'— ( In the thirty second, #C 
— This chapter seems to be wholly unconnected with the 
subject. Nothing is said in it of the fate of ' all nations,' 
but merely of several nations mentioned by name: as Asshur, 
Elam, Meshech, Tubal, Edom, and the Zidonians. This 
emphatical word all, which Mr. C. so severely blames the 
apostle and our translators for adding, is here introduced by 
liim without any warrant. 

P. 91. last line. P. 92, 93.— Mr. C. explains several of 
these prophecies, nearly as some modern Christian writers 
have done. The outline of the plan is indeed probable ; 
though the wonderful changes, which perpetually take place, 
during these eventful times, blot and deface, from time to 
lime, every attempt to fill up that outline. I do not, 
however, mean to commit myself, as attempting to prophesy 
from the prophecies : it suffices to observe, that the Messiah 
is not once mentioned in any one of them. Indeed it 
seems throughout taken for granted? that he is already 
come, but that neither Israel, nor the nations at large, 






RESTORATION OF ISRAEL. 253 

have hitherto received him and submitted to him : and that 
very mucli violent opposition will yet be made to the 
establishment of his kingdom throughout the earth; but 
that all opposition shall eventually be overcome and ter- 
minated. 

P. 92. 1. SO. 6 Circumcised. 1 — The word, circumcised, does 
not occur, in any of the prophecies quoted, or referred to 
in the whole passage: though " uncircumcised," does in the 
thirty- second of Ezekiel. This inaccuracy is, however, of no 
consequence, except as it leads to an acknowledgment, that 
the Mohammedans are circumcised. As these are computed 
to be more numerous than Christians ; and as circumcision is 
the great seal of Israel; there are very many competitors 
with Israel for the honour of this external distinction. (P. 17. 
P. 58. 1. 4.) 

P. 93. 1. 11. ' Messiah, son of Joseph, SfcJ* — Hosea says 
nothing of ( Messiah, Son of Joseph.'— Judah and Israel shall 
have " one Head," and not two. But tradition, I suppose, 
contradicts the words of Hosea. Sennacherib carried the 
Israelites captive in the fourth year of Hezekiah; and ten 
years after, in the fourteenth year of Hezekiah, " he came 
" up against all the fenced cities of Judah, and took them."* 
Does this prove, that c a great part of Judah went into cap- 
' tivity with the Israelites T 

L. 21. c We read in Joshua, Sfc. 1 — Is then the tenth of 
Joshua a prophecy, and not a history ; or is it both a his- 
tory and prophecy? 

L. 28. ' Battle of Gog-.'— Concerning the battle of Gog 
we are agreed: but it has been stated, that the closing 
verses of the second chapter of Joel, relate to other events, 
even to the awful destruction of Jerusalem by the Romans. 
(Last line but one, <$c.) The prophecy in the third of 
Joel, coincides with the prediction of Gog and Magog by 

* 2 Kinscs xviii. 9—13. 



254 ANSWER TO THE 

Ezekiel, but includes also, as it appears (o me, other events 
which "will occur about the same time. 

P. 94. 1. 3. * Boasting of the Gentiles.'— The apostle 
warned the Gentile converts at Rome on this subject: 
" Boast not against the branches ; but if thou boast, thou 
" bearest not the root, but the root thee." — " Be not high- 
" minded, but fear."* But, in the course of my reading, I 
have met with very little boasting of the Gentiles over 
Israel; not so much in the whole, as there is boasting of 
the Jews, in this one small tract. The truth is this; the 
Gentiles, including the bulk of nominal Christians, think 
very little about such matters : and whatever else they boast 
of and glory in, it never comes in their way to boast or 
glory over the Jews, about the dominion under the reign of 
Messiah. And true Christians, by the same train of serious 
reflection, in which the comparative situations of the Jews 
and Gentiles are brought to their thoughts, learn humility, 
gratitude, and compassion. They consider all " boasting" 
over others as extremely wicked; and, in proportion as they 
regard themselves favoured above others, they acknowledge 
their own un worthiness, give the whole glory to God, who 
alone hath made the difference, and pray for those, whom 
they look on as less favoured. And not only so; but they 
do what they can to impart their peculiar advantages to 
them also. 

P. 94. 1. 8. 'Restoration of Judah and Benjamin, fycS 
L. 13. ' The Gentiles would pat/ no attention, fyc.' — 
The reader must observe, without my noticing it, that Mr. C. 
wavers on this subject: and sometimes seems to speak of 
the Gentiles as brought to worship God by the Jews, and 
sometimes as wholly neglecting the instructions given them. 
The text, however, here adduced, proves nothing in this 
respect; as it only means, that every people will have regard 

* Rom. xi. 18—20. 






RESTORATION OF ISRAEL. 255 

to that object of worship, which they acknowledge as their 
god ; but not that they will never " turn from idols to serve 
"the living and true God;" and the verses which go before, 
prove directly the contrary : " Many nations shall come and 
" say, Come, and let us go up to the mountain of Jehovah, 
" to the house of the God of Jacob,— and he shall teach 
" of his ways, and we will walk in his paths."* The wor- 
shippers of God profess, that " they will walk in the name 
"of the Lord their God for ever and ever:" yet many 
of Israel apostatized, and became idolaters ; and numbers 
of idolaters have forsaken, and still greater numbers will for- 
sake, their idols, to worship the true God. 

L. 24. c The worship of Israel, #c.' — If this mean, the 
worship instituted by the ritual law of Moses, we cannot 
believe that it will c endure for ever and ever/ We are 
confident, that it is predicted in the Old Testament, that 
this ceremonial worship would be put away, when the 
" Priest after the order of Melchisedek" should come : but, 
however that might be, it will hardly be maintained, that 
the worship of heaven will be conducted according to the 
ritual law of Moses. As to the substance of the worship 
of Israel, as contained in the law and in the prophets, we 
firmly believe that it will endure to the end and for ever: 
and that the Gentiles become the people of God, by joining 
in that spiritual worship of Israel, of which all their forms 
were shadows, or prefigurations. But, according to Mr. C.'s 
statement, what is to be done with the Gentiles? The 
different forms * of worship used by them are to be put 
'away;' (L. 18 — 20.) 'yet they shall not become true wor- 
c shippers.' I suppose, it is meant, that in order to their 
being true worshippers, they must be proselyted, and cir- 
cumcised, become Jews, and keep the law. If this be 
intended, it might have been more clearly stated. Malachi 
* Mic. iv. 1—5. 



256 ANSWER TO THE 

however says, or rather the Lord by Malachi, " From the 
" rising of the sun even to the going down of the same, my 
" name shall be great among the Gentiles ; and in ever// 
"place, incense shall be offered to my name, and a pure 
" offering; for my name shall be great among the heathen. 
" saith the Lord of hosts,"* 

L. 27. ' But let us see, SrcS 

Last line. ' Forced to acknowledge, #c.' — Nothing is said, 
in the passage quoted from Jeremiah,+ of forced to acknow- 
ledge. Every true convert acknowledges his guilt, without 
compulsion ; and so will the Israelites, when converted 
and restored. $ " Coming to the Lord from the ends 
" of the earth," implies a voluntary renunciation of idols, 
to join his worshippers; if words, when the Gentiles are 
concerned, can express that idea; and surely there are other 
ways of " knowing the hand and might of God," besides 
that of falling victims to his omnipotent vengeance! Sup- 
posing, that multitudes of the opposing nations should be 
crushed by " the hand and power of God ;" and others, 
thus perceiving how immensely superior he is to all the 
idols of their worship, should submit to him, seek mercy, 
renounce idols, and become his spiritual worshippers; will 
not this be a fulfilment of the prophecy ? Beyond doubt, 
this, for substance, was meant by it. 

P. 95. 1. 7. c Further we observe, fyc? — Impenitent crimi- 
nals do not generally c come of their own accord, without 
i being called,' in order to be punished. 

L. 16, 17. * No need to shew miracles, except in Egypt.' 
— Whether there was, or was not need, many and great 
miracles both of mercy and judgment were shewn in the 
wilderness, ' in the time of Moses. '§ And without these, it 

* Mai. i. 11. t Jer. xvi. 19—21. + lech. xii. 10. 

S Ex. xv. 25. xvi. 11-— 35. xvii. 5—17. Num. xi. 18—23. 31—33. 
xiv. 22, 23. 37. xvi. 25—35. 44—49. xvii. 5-10. 



RESTORATION OF ISRAEL. 257 

does not appear how the people could have been sustained, 
Moses and Aaron protected; and either the return of the 
whole company to Egypt, or their entire destruction in 
the infatuated attempt, prevented. 

L. 18. c Miracles shall be shown, Sfc. 1 — There is no 
proof of this in scripture. God will work powerfully 
in restoring Israel ; and he may, for ought which is said 
to the contrary, work miracles of vengeance, like those 
wrought in Egypt : but that this will be c in the whole 
f world,' is no where intimated, nor is it in the least 
probable. Christian expositors have drawn many confident 
conclusions from the obscure prophecy in the eighteenth of 
Isaiah, not wholly dissimilar from that of Mr. C: but I, as 
I cannot adopt 9 so, I do not presume to oppose, their 
reasonings: the event must determine. (L. 21 — 24.) 

L. 24. 6 Scattered throughout the whole land of Egypt, 
c $c.' — This directly contradicts the history by Moses. The 
Israelites dwelt together in Goshen, ci and had light in 
" their dwellings," during the plague of darkness. In 
what manner were they 6 all brought together in one 
'time?' (Last line but two,) 'And how shall the Israelites 
' at their restoration be brought together ?' (Last line but 
one.) God will do it, no doubt; but will they be mira* 
culously transported, from one country to another? This 
is no where intimated.* 

P. 96. 1. 2 — 20. I will not enter into any argument 
concerning the texts of scripture here adduced: though it 
may be well doubted, whether, they all relate to the future 
< Restoration of Israel,' or not ; for I do not deny but 
that they may be literally fulfilled in that event. But the 
misquotation of one passage from Isaiah must be noticed. 
The text is, " Darkness shall cover the earth, and gross 
" darkness the people," or peoples, which includes Israel 

* Is. xi. 11—16. Ixvi, 19, 20. 
2l 



258 ANSWER TO THE 

also. Mr. C. puts " the kingdoms" as excluding Israel. 
But I apprehend, the calling of the Gentiles in the primi- 
tive times, the Restoration of Israel, and the conversion of 
the Gentiles all over the earth, and the millennium, are all 
predicted in this chapter.* 

L. 31. 32. — 'Every true son of Abraham.' — Does 
this include upright proselytes ? Does it exclude wicked 
Israelites? The New Testament necessarily suggests to Chris- 
tians another view of the true sons of Abraham ;+ but on 
that it would be improper to insist. 

L. 33. 6 Afraid to come near him.' — " Ten men, out of 
" all languages of the nations, even shall take hold of the 
" skirt of him that is a Jew, saying, We will go with 
" you ; for we have heard that God is with you." J Chris- 
tians believe, that love will draw the Gentiles to converted 
Israel ; Jews imagine that fear will drive them to a dis- 
tance from them. I own, I had rather be loved than 
dreaded/ " perfect love casteth out fear," 

Two last lines. P. 97. 1. 1. The twenty fourth chapter 
of Isaiah is generally considered as a prophecy, which 
more especially relates to Israel, and to all their disper- 
sions and sufferings hitherto ; with intimations of mercy to 
the Gentiles, and to a remnant of Israel ;§ and a glorious 
event to the whole : but the interpretation of it does not 
concern our main subject. No doubt very great troubles 
will be experienced by the nations of the earth, at that 
grand crisis, which will terminate in the glorious millen- 
nium, and the conclusion of the chapter certainly predicts 
that event, however the other parts of it may be ex- 
plained. 

P. 97. 1. 2. The two last verses in the thirteenth 
chapter of Zechariah, most evidently predict the desola- 

* Is. lx. + Rom. iv. 11—18. Gal. iii. 7. 29. % Zech. Tin. 20. 
S Is. XX1T. 10—16. 






RESTORATION OF ISRAEL. 259 

tions of Jerusalem by the Romans; the subsequent miseries 
of the Jews ; and the future conversion of Israel.* 

L. 4. ' The breaker, ^c.'— There is no doubt concern- 
ing the meaning of the word translated " the Breaker," in 
Micah.f Let it here also be conceded, (though this is far 
from certain,) that the conversion and restoration of Israel are 
predicted ; and that " the Breaker" is the Messiah : (Note, 
P. 97:) yet there is no intimation of his coming at that 
time ; but only of his marching before the Jews, or " at 
" the head of them." He will, no doubt, at that time 
break in pieces all obstinate opposers, as " with an iron 
"rod;" but he will also break through all hindrances and 
impediments: he will break off the chains and bondage of 
Israel ; he will break through the impediment, arising 
from the pride, impenitence and unbelief of their uncir- 
cumcised hearts, the opposition of their carnal prejudices, 
and reigning sins; their " neck of steel and brow of 
" brass.":): He will " break the stout heart, and bind up the 
"broken heart." He once broke the gates of the grave; he 
still quickens the dead in sin ; and at length, " all that 
" are in the graves shall hear his voice, and shall come 
" forth ; they who have done good, unto the resurrection 
" of life ; and they who have done evil, to the resurrection 
" of damnation."! 

The term " Breaker," may therefore mean far more, 
than 6 crushing the Gentiles.' All are his " enemies, who 
" will not have him to reign over them :"|| and " his 
" hand shall find out all his enemies, and make them 
"as a fiery oven in the day of . his wrath;"! But whe- 
ther all the Gentiles, or the Gentiles exclusively be those 
enemies, constitutes another and very different question. 
" The nation and kingdom, that will not serve thee shall 

* Zech. xiii. 8, 9. + Micah ii. 13. % Is. xlviii. 4. 

% John v. 28, 29. \\ Luke xix. 27. S Ps. xxi. 8, 9. 



^60 ANSWER TO THE 

" perish;" but not such nations or individuals, as welcome the 1 
salvation of Zion's King, and join themselves to his people, 

L. 10. i Who hath believed, #c.' — This is the only 
place, in which the fifty-third of Isaiah is quoted or 
referred to : and as some further notice must be taken of 
it, I shall not examine particularly this application of the 
question, with which it begins: the New Testament applies 
it far otherwise.* But it may be asked, in what sense 
could this be the report of the Gentiles? How could they 
say, " Who hath believed our report?" 

Last line. 'Pick up every Jew, fycS — This conduct 
will scarcely be adopted by the enemies of God and 
Israel. As far as the prophecies adduced relate to events 
yet future ; the full and clear understanding of them must 
be waited for till the accomplishment take place. (L. 11 — 28.) 
It cannot, however, be supposed, that those Gentiles, who 
so zealously and laboriously concur, in bringing Israel into 
their own land, will be involved in the destruction of 
those, who obstinately oppose them. 

P. 98. 1. 6. 'Brethren, #c.'— Probably, it will be 
found that " the brethren" here spoken of,+ will be the 
converted Gentiles, presented as an oblation to Jehovah, 
by the Jews, " on whose skirt they have laid hold :"J for 
when it is said, "I will also take of them for priests and 
u Levites ;" it does not appear, how Israelites of the other 
tribes could possibly be meant. None, who are not already 
Levites, can be taken according to the law as Levites, 
none as priests, who are not priests of Aaron's race. But 
to take of the Gentiles ministers of religion, as the priests 
and Levites were in Israel, was an event worthy to be 
dignified by a place in prophecy ; and the more so, as it 
was remote from every thought and expectation of the Jews. 

* John xii. 37, 38. Rom. x. 15—17. + Is. Ixvi. 20, 21. 

* Rom. xv. 16. 



RESTORATION OF ISRAEL. 261 

P. 98. I. 19. c Next to this, #c — This accords more 
nearly with our sentiments, than with the previous statement 
of the author: and with all the attention of which I am 
capable, I cannot find out, what his sentiments are con- 
cerning c all the nations of the earth,' after the opposition to 
the restoration of Israel has finally ceased; except that they 
are to be " servants to Israel :" (L. 25.) but it does not 
so clearly appear, whether they will be the accepted wor- 
shippers of Israel's God, or not. I shall soon proceed to 
consider the prophecy in the forty- ninth of Isaiah ; and shall 
here only observe, that Mr. C. has substituted nations for 
nation: thus shifting off from the nation of Israel, that which 
is spoken of it, and charging it on the nations of the 
heathen. The Hebrew is singular. Whether the prophecies 
concerning the subjection of the nations to Israel, ought to 
be understood of an outward subjection to the restored Jews, 
or not, might be questioned : but I have already conceded 
most freely, that converted Israel will have a precedency 
in honour and love, above all other people ; no subjection 
will ever be required by Israel, when "the Lord has cir- 
u cumcised his heart ;" except that of love ; and the superi- 
ority will be exercised in meekness, equity, and kindness; 
and from this none except obstinate enemies will be excepted. 
There are several prophecies, which clearly imply a sub- 
jection of all nations to one power, or collective body ; in 
many of which the names, Israel, Judah, Jacob, Zion, 
Jerusalem, are introduced.* But Christian expositors, by no 
means, consider these prophecies, as predicting the political 
subjugation of all other people, to the one nation of Israel. 
Daniel says, " I saw in the night visions, and behold one 
" like the Son of man came with the clouds of heaven, and 
" came to the Ancient of days, and they brought him near 
" before him ; and there was given to him dominion and 

* Is. xlix. 13— 2G. lx. Ixvi. 10—24, Mic. vii. 12—20. Zech. xiv. 



262 ANSWER TO THE 

" glory, and a kingdom, that all people, nations, and lan- 
" guages should serve him." — And again, " Until the Ancient 
"of days came, and judgment was given to the saints of 
" the Most High, and the time came that the saints possessed 
"the kingdom." And again, " And the kingdom and do- 
" minion, and the greatness of the kingdom, shall be given 
" to the people of the saints of the Most High, whose 
" kingdom, is an everlasting kingdom, and all dominions 
" shall serve and obey him."* In this prophecy nothing is 
said of Israel as a nation : and " the little horn which made 
" war on the saints," t we consider as the principal enemy 
and persecutor of the Christian church. But when the 
Messiah shall destroy this power, " the kingdoms of the 
" earth shall become his kingdom ;" and that of all true 
believers, whether of Jewish or Gentile extract, being one 
with him. Thus all nations will become subject to these 
" saints of the Most High." Many of us consider this, as 
the clue to all the other prophecies on this subject, in the 
Old Testament : and being fully convinced that the New 
Testament is "the word of God/' we interpret them in 
connection with the doctrine and the prophecies contained in 
it. Especially the words of the Apostle, " The promise that 
" he should be the heir of the world, was not to Abraham 
" and his seed, through the law, but through the righteous- 
" ness of faith. "J We do not suppose, that Israel as a nation 
will be excluded: but that, being in the first instance 
brought to submit to the Messiah in penitent faith and love, 
they will form a pre-eminent part of this company : that, 
when God shall restore Israel to their own land, many 
nations will oppose them violently; as others will struggle 
hard against the general cause of Christianity : that in both 
respects terrible vengeance will come on vast multitudes : 
that the survivors, convinced that " God fighteth for Israel'? 
* Dan. vii. 13, 14. 22. 27. + Dan. vii. 21. ± Rom. iv. 11— H. 



RESTORATION OP ISRAEL. 263 

and his church, will at first, perhaps with terror and 
reluctancy, submit to a power, which they cannot resist : 
but after some further interpositions of mercy and judgment; 
all nations will become willing subjects to Christ, and thus 
the saints as one with him shall possess the kingdom. 
We do not, however, expect, that so long as the Lord 
Jesus, and the New Testament, are rejected by the Jews, 
they will be satisfied with this interpretation : and, as it is 
not essential to the argument, concerning Jesus being the 
true Messiah, I shall not further insist on it. If I could 
conceive that the Messiah was not come; or that when 
hh shall come his kingdom would be an earthly kingdom: 
I should feel no further interest in the concern. Like other 
contests about temporal dominion, I should consider it wholly 
out of my line. The Lord who "doeth all things well," who 
once gave the kingdoms of the earth to Nebuchadnezzar; 
and at other times even to still viler lords; will give it to 
whom he sees good ; and if he see good to give it to Israel 
as a nation, u his will be done." 

Even with my present views of the subject, I feel little 
concern about it. I have no objection to Israel's having any 
degree of political dominion over other nations, which can 
be desirable for them, or even practicable. But an uni- 
versal political empire, over all the four continents and the 
isles of the sea, exercised by one nation, in a small country 
in Asia, seems not to accord to many prophecies; and in its 
own nature is not at all probable, or indeed conceivable.* 
This, however, which forms so large and prominent a part 
of Mr. C.'s book, seems to me an object of no consequence, 
where the great concerns of eternal salvation, or its awful 
alternative, are under consideration. 

Indeed, the grand subject of debate should be brought 
back, from all conjectures of what shall he 9 to a simple 
* Is. xlix. 23. lx. 10. 16. 



264 ANSWER TO THE 

and accurate consideration of what hath been : for we are 
far more in danger of erring, in respect of unaccomplished 
prophecies, than in respect of those events, which have 
evidently occurred on earth. The fulfilment of the pro- 
phecies, concerning the Messiah, and his kingdom, in 
Jesus Christ, and the success of Christianity, may be clearly 
made out: but both Jews and Christians have to encounter 
many difficulties in explaining unfulfilled prophecies; and 
will, probably all of them, in the event, discover how 
greatly they were mistaken. 

P. 99. 1. 15. ' The life of Israel, #c.'— Does this mean 
the life of every individual Israelite, or the continuance 
of Israel's dominion over the nations ? The duration of the 
church's prosperity, and of Israel, will be at least a thou- 
sand years. 

L. 18. < Days of the tree of life:— The words of life 

are not found in the passage in Isaiah. An oak from its 

first planting, till its final decay by old age, is supposed, 

in some instances, to last a thousand years. This seems 

referred to: but it is not clear what can be meant by 

"the days of the tree" of life; or what tree of life is 

intended.* 

L. 22. c The unity of God established.' 

P. 100. 1. 14. ' Because he is not worshipped, fyc' — It 

seems then, that the Lord will reign and be worshipped, 

as the only God, all over the earth : and if so, " all the 

"Gentiles," as well as Israel, will thus obey and worship him. 

L. 23. c Joash king of Judah, was the second, <Sjrc.' — • 

There is no scriptural record concerning Joash making 

himself God.+ 

L. 27. ' Hiram, king of Tyrus, #c.'— It is generally 
supposed, that the name of this king of Tyre, was Itho- 

* Gen.ii.9. iii. 82—64. Prov. iii. 18. xi.30. xiii. 12. xr.4. Rev. ii, 7 
xxii. 2. 14. + 2 Kings xii. 18—21. 2 Cbr. xxiv. 17—25, 



RESTORATION OF ISRAEL. 265 

balus, or Ethbaal. The name Hiram, does not, however, 
occur.* 

L. 33. ? Every man, #c.' — Nebuchadnezzar lived some 
time after his extraordinary madness, died a natural death, 
and was evidently a humble penitent worshipper of Je- 
hovah* It is not indeed said, that Nebuchadnezzar 'made 
' himself a god ;' though his arrogant language seemed to 
imply it.t The language ascribed to the king of Babylon 
by Isaiah was intended chiefly of Belshazzar.J It is also 
meant, that the crucifixion of Jesus was the punishment of 
his claim ; but " he was declared to be the Son of God 
" with power, by the resurrection from the dead.§" Herod, 
who put James to death, and, because it pleased the Jews, 
purposed to kill Peter also, should have been added to 
the list ; |] if not from the New Testament, yet from 
Josephus. 

P. 101. 1. 7. i If he will still say, #c.' — Balaam is 
the antecedent : but the writer means, c If any one will 
4 say, that man is a God,' 'tell him he is a liar.' That is, 
if a Christian will say this of Jesus, Balaam is directed to 
' call him a liar/ It is not clear how Mr. C. makes out 
this meaning from Balaam's words ;f but the interpretation 
is so little plausible, that it may safely be left. 

L. 8. c They that make them? — That is, images* 
Mr. C. in this and the following quotations and reasonings, 
(P. 101, 102.) endeavours to disprove the deity of Christ, or 
rather to set his seal to the sentence of the Jewish San- 
hedrin ; that he deserved to die, because " he, being a 
" man, made himself God."** But certainly texts proving 
that images of gold and silver, wood or stone, are not 
god, must be wholly irrelevant to the argument; as well, 

* Ez. xxy'm. 1—19. + Dan. Hi. 15. iv. 30. t. 19, 20, 

t Is. xiv. 12—14. ^ Rom. i. 4. |) Acts xii. 1—4. 31— 24 

f Numb, xxiii. 19. ** John x, 33. 

2 H 



266 ANSWER TO THE 

as all declarations, that man is not God, or that unity is 
not Trinity. (P. 103. 1. 25— 29.)— After all the laboured, 
acute, and learned efforts of Socinians, and other nominal 
Christians, against the doctrine of the Trinity; the loose 
and general objections against it, thrown together in this 
place, are not greatly to be dreaded. A large proportion 
of learned Trinitarians give up, as an interpolation, the 
text quoted from John ;* yet whether authentick or not, it 
must be allowed to be a clear and concise statement of 
our doctrine. " The Father, the Word, and the Holy 
¥ Spirit, and these three are one ;" (Ov1o< oi rpsn «v vat.) 
These three persons (masc.) " are one," (neuter) 0e/ov, nu- 
men. We allow that the clearest and fullest revelation of 
this mystery is contained in the New Testament. There it 
is so full and undeniable, that Antitrinitarians have evi- 
dently no resource left them : but to pronounce very 
many of the passages in proof of it, either interpolations, 
or corrupt readings, or the erroneous conclusions of the 
writer, as a fallible man and a feeble reasoner. If this 
procedure, which reduces the word of God to the level 
with other ancient, venerable, and authentick books, claim- 
ing no divine inspiration, be not needful to their tottering 
cause, why do they so constantly have recourse to it ? 
But indeed, even the Jews may teach them, that it is the 
doctrine of the New Testament; as one of their strongest 
objections to this sacred book is taken from that doctrine, 
being so undeniably contained in it.— Fas est et ab hoste 
doceri. Let the point once be established, that Jesus is 
the Messiah, predicted in the Old Testament; and the 
proof that the doctrine of the Trinity is taught by him, 
and his apostles, will not be a matter of great difficulty; 
On the question, c Was the Messiah to be a mere man 
6 like other men? some things have been adduced from the 
* l John t. 7, 8. 



RESTORATION OF ISRAEL. 267 

Old Testament, as to his Deity, which, I am confident, 
cannot easily be answered. (On P. 5 — 7.) In addition to 
these, it may here be observed, on the general doctrine ; 
that the name of God in Hebrew being plural, and yet 
almost always, in this sense of it, used with singular 
verbs and pronouns; is at least a remarkable circumstance, 
in the phraseology of that book, which especially makes 
known to " mankind the one living and true God," as dis- 
tinguished from all false gods. The language used in the 
creation of Adam, " Let us make man, in our image, after 
" our likeness : so God created man in his own image, in 
" the image of God created he him."* The circumstance 
also, that in the Hebrew, the word, rendered Creator, 
is plural, Remember thy Creators, (Marg;t) with many 
things of this kind, are such as Antitrinitarians, Jews or 
Christians, would not have previously expected, and which, 
however light they may affect to make of them, they would 
much rather had not been found in Scripture. 

The following passage from the law, is worthy of notice 
in this argument: "On this wise ye shall bless the children of 
" Israel, saying unto them, Jehovah bless thee and keep 
" thee; Jehovah make his face to shine upon thee, and be 
" gracious unto thee; Jehovah lift up his countenance upon 
« thee and give thee peace ; and they shall put my name 
" upon the children of Israel, and I will bless them." This 
threefold repetition of the name, Jehovah, has generally 
been considered as implying some mystery : yet who, except 
him that believes a Trinity of persons in the unity of the 
Godhead, can shew what that mystery is ? and what Chris- 
tian can help recollecting the form of Christian baptism, " In 
« the name (one name,) of the Father, and of the Son, 
"and of the Holy Ghost?" Or the Christian benediction^ 
< ; The grace of our Lord Jesus Christ, and the love of 
* Gen. i. 26, 27, * Kc, xii. U 



268 ANSWER TO THE 

" God, and the communion of the Holy Ghost, be with you 
"all. Amen?"* 

Some explication of those texts, which speak expressly 
of the Messiah as God ;t yea, some peculiarly satisfactory 
explication ought in all reason to be given; before the 
doctrine should be treated with decided irreverence. 

What shall we say to the command, " Kiss the Son, 
" lest he be angry," "Blessed are all they who trust in 
" him ?"J Are not both these, ascribing divine honour and 
worship to him ?§ "Cursed is he that trnsteth in man, 
" and maketh flesh his arm. — Blessed is the man that 
" trusteth in the Lord, and whose hope the Lord is.'' 

How then can he be blessed, " who trusteth in the 
"Messiah," if the Messiah be only c man like other men?' 
And, if the Messiah be not meant ; What man, or angel, 
or creature, can be substituted in his place, to whom 
Jehovah would say, " Kiss the Son, lest he be angry 
" and ye perish from the way ; if his wrath be kindled, 
" yea, but a little ; blessed are all they that put their trust 
« in him?"|| 

The language of many Scriptures, which are little regarded 
in the argument, require somewhat more notice. 

Thus we read in Isaiah : " Hearken unto me, O Jacob 

" and Israel, my called, I am he. I am the First, I 

" also am the Last.? My hand also hath laid the foundation 

" of the earth, and my right hand hath spanned the 

" heavens : when I call, they stand up together. All ye, 

" assemble yourselves, and hear ; which among them hath 

"declared these things? The Lord hath loved him; he 

" will do his pleasure on Babylon, and his arm shall be 

* Numb. vi. 23—27. Matt, xxviii. 19. 2 Cor. xiii. 14, + Ps. xW. 8. 
Jer. xvii. 5, 6. Is. \ii. 14. ix. 6, 7. Mic. iv. 2, Zech. xiii. 10- 
+ Vs. ii. 12. § Ps. cxlvi. 3, 4. 

|i Is. xi. 10. xii. 2. Matt. xii. 21. Rom. xv. 12. Eph. i. 12, 13. 
I Isa. xii. 4. xiiv. 6. Rev, i. 11. 17. ii. 8. xxii. 13. 



RESTORATION OF ISRAEL. 269 

" on the Chaldeans. I, even I, have spoken ; yea, I have 
" called him ; I have brought him, and he shall make his 
" way prosperous. Come ye near unto me, hear ye this. I 
" have not spoken in secret from the beginning; from the 
" time that it was, there am I, and now the Lord God, and 
"his Spirit hath sent me."* Who is the Speaker in this 
passage? There is not the least intimation of any change 
in the Person speaking the former and the latter part 
of the quotation ; in which the peculiar style of Deity, and 
the name Jehovah are used. Even in the latter part, he 
speaks decidedly the language of Deity ; yet he says, 
" Adonai Jehovah and his Spirit hath sent me." Or, 
" hath sent me, and his Spirit." For this is the more 
obvious rendering of the clause. 

Is there then in this passage nothing favouring the doctrine 
of the Messiah's Deity, or that of the Trinity? In like 
manner, by another prophet; "Thus saith the Lord of 
" hosts, after the glory hath he sent me unto the nations 
u which spoiled you : for he that toucheth you, toucheth the 
" apple of his eye. For, behold, i" will shake mine hand 
w upon them, and they shall be*>a spoil to their servants ; 
" and ye shall know that the Lord of hosts hath sent me. 
" Sing and rejoice, O daughter of Zion; for lo, I come, and 
"I will dwell in the midst of thee, saith the Lord: and 
" many nations shall be joined to the Lord in that day J 
"and shall be my people: and i" will dwell in the midst of 
" thee, and thou shalt know, that the Lord of hosts hath 
" sent me unto thee."+ I must intreat the reader to exa- 
mine carefully the language of this prophecy. I have 
marked some clauses, in Italicks, as requiring peculiar 
notice. But it is manifest, that the Speaker repeatedly 
calls himself Jehovah; and uses expressions peculiar to 

* Is. xlviii. 12 — 16. 

t Zech. ii. s— 11. See aJso Zech. iii. 1, 2. \'u 12—14. xii. 10. 



270 ANSWER TO THE 

God; and yet he says again and again, u the Lord of 
fj hosts hath sent me." I scarcely know any passage in 
the New Testament more decided in this respect; and it 
must lead him, who is intimately conversant with the 
scripture, to recollect the several texts, in which it is said, 
" God dwelleth in you ;" " Christ dwelleth in you ;" 
"Ye are the temple of God, and the Spirit of God 
" dwelleth in you."* Especially the words of our Lord, 
must occur to him, " The Spirit of truth dwelleth with 
" you, and shall be in you." " If a man love me he 
" will keep my words, and my Father will love him ; and 
" we will come to him, and make our abode with him"f 

Again, we read in Malachi; " The Lord whom ye seek, 
tl shall suddenly come to his temple, even the Messenger of 
i ' the covenant whom ye delight in ; behold he shall come, 
" saith the Lord of hosts. "J Here again, I ask ; who is 
this Lord, that shall come to his temple? Surely the tem- 
ple was not consecrated to man, or angel, or any other 
except Jehovah. Had modern Antitrinitarians dictated the 
scriptures, we should no more have met with this phrase- 
ology, in the Old Testament; than in the New, with the 
passage of John supposed to be interpolated; or another, 
which is not said to be so : " We know, that the Son 
f* of God is come, and hath given us an understanding, 
" that we may know him that is true ; and we are in 
"him that is true, even in his Son Jesus Christ. This 
" (Ovros) is the true God, and eternal life. Little children 
" keep yourselves from idols."§ I say again, all Antitrini- 
tarians had much rather these passages were not found in 
scripture; and would be glad to alter or expunge them. 

The traditions, of almost every nation, contain something 
analogous to plurality in unity, however distorted, in re- 

* 1 Cor. iii. 16. t John xiT. 16—23. t Mai. iii. 1, % 

S I John t. 20, 21. 



RESTORATION OF ISRAEL. 271 

spect of the Deity : and many passages have, by learned 
men, been adduced even from the Targums and Talmuds of 
the Jews, which concur in this opinion. I do not adduce 
these things as proofs : but to induce Jews, as well as 
others, to use more caution and reverence of God, in speak- 
ing on this sublime, mysterious, and awful subject; and in 
order to shew that Christians did not invent the doctrine of 
the Trinity. ".Canst thou by searching find out God? 
" Canst thou find out the Almighty to perfection !" We can- 
not comprehend ourselves, or how " body, soul, and spirit," 
form one individual man : how then are we competent to 
decide, as ex cathedra, concerning the infinite God? 

P. 101. 1. 27. * What does Paul mean by this sentence, 
'#c. ?'* — ' He saith not that the Father, mentioned in the 
1 twenty-fourth verse, but that " God may be all in all ;" 
' and so he seems to lead us to that interpretation of the 

* Godhead, which comprehends Father, Son, and Holy 
c Ghost ; that the Godhead may govern all things by him- 
4 self, without the intervention of a mediator to exact our 
' obedience in his name, and to convey to us favours and 
1 rewards. So. as now Christ, God-man, is "all in all," 
i (Col. iii. 11:) because the Father hath put all things 
c into his hand, does all things, and governs all things by 

* him ; when this economy ceases, the Godhead will be 
'"all in all."' (Whitby.) 

* The distinction between the absolute, universal, and 
4 everlasting kingdom of God, the Governor of all ; and 

* the mediatorial kingdom of Christ, as instituted for the 
« benefit of fallen man, which was intended to endure for 

* a time, in order to accomplish certain important ends, to 
c the glory of God in man's salvation ; will, after the day 
' of judgment, be terminated. Christ, having executed 
i his commission, will cease to reign over all worlds, as Me- 

* 1 Cor. xv. 28. 



272 ANSWER TO THE 

4 diator, having publickly delivered up the kingdom to 
c God in the person of the Father : yet he will, in hu- 

* man nature, retain a peculiar authority over his re- 

* deemed people ; and, as one with the Father, he will, 
i with him and the Holy Spirit, reign one " God over all 
" blessed for evermore." Nor will he any more cease to 
€ reign in this sense, when he hath given up the mediato- 
c rial kingdom, than the Father ceased to reign, when he 

* appointed the Son to that kingdom.' (Family Bible.) 

P. 102. 1. 3—7. ' The last verse, #c.'— As God was 
pleased that his servant Moses should place the verse in 
question last, it seems not very reverential to say, c Why 
4 is not this verse first in the song, as indeed it ought to be? 
I think few persons will be satisfied with the reason as- 
signed for the transposition ; however assured he may be 
"that the kingdoms of the earth" shall, in the last days, 
become the kingdoms of God and his Messiah. 

L. 17. " My Father is greater than 1." — ? As Mediator, I 
1 receive my commission from the Father: and as I am his 
c Ambassador ; he is my Principal, and as such my superior.' 
An ambassador is equal in nature to his prince. " Neither 
"the Son, but the Father." (L. 24. 25.) The Son, as 
Mediator, does not know that day; it being no part of 
that " revelation which was given'' him to make known to 
his church. — Let the reader compare this part, which con- 
sists of quotations from the New Testament, with the lan- 
guage of angels concerning the " Lamb that was slain," in 
the Revelation of St. John.* 

P. 103. 1. 2. * The difference is uncommonly great, %c.' — 
The Pharisees ascribed the miracles of Jesus to the power 
of Satan: thus they " blasphemed the Son of man," during 
the season of his humiliation. They also condemned him 
to death, as a blasphemer, for making " himself God." 
* Rev. v. 12—14. 



RESTORATION OF ISRAEL. 213 

But he arose from the dead : " This Jesus hath God 
" raised up, whereof we all are witnesses. Therefore, being 
" by the right hand of God exalted, and having received 
" of the Father the promise of the Holy Ghost, he hath 
a shed forth this, which ye now see and hear."* 

Thus he was " justified by the Spirit:" and they who 
rejected this last demonstration of his being the divine 
Messiah, would never be forgiven : not because the Holy 
Ghost is greater than the Son ; but because the guilt of 
those who blasphemed this grand proof that Jesus was the 
Messiah, was more heinous than the guilt of those, who 
blasphemed him, when living as Man on earth. If a Jew 
will attempt to prove his doctrine from the New Testament 5 
he must so far be answered from the New Testament, and 
according to it. Indeed Jesus may be said to be greater 
than the Holy Spirit, in the very same way, in which 
the Father is greater than the Son: not in nature and per- 
fections; but as sent by him, and glorifying him, as the 
ambassador does his principal. All other inferiority Trini* 
tarians deny. 

If Jesus be Immanuel, he is both God and Man : 
whatever is said of him as Man, must be understood 
of his human nature : whatever of him, as God, of his 
divine nature. Suppose, for a moment, the doctrine to be 
true; we ask, how could it be possible to speak of him in 
other language, than that which he uses concerning himself, 
and which the writers of the New Testament use concerning 
him? Before any objection can be made to bear against 
this language ; the doctrine must either be proved false* or. 
by a petitio principii, be assumed to be false. 

6 Secondly, Christ says, Not, fycS — (L. 5—12.) In 
condescension to Jewish prejudices, and those of Jewish 
converts to Christianity, some particulars of the Mosaick 

* Acts ii. 32, 33. 

2n 



274 ANSWER TO THE 

law were recommended to the observation even of the Gen- 
tile converts; but the Apostles evidently considered that law 
as, in itself, abolished. On the other hand, our Lord by 
no means intended, that his disciples during his life should, 
in any instance, disobey the written ceremonial law. He 
himself perfectly observed it, and taught them to do the 
same.* The oral law, " the traditions of the elders," he 
indeed protested against, as making void the written law 
of God. These hints suffice to shew, that there was no 
discordance between our Lord's doctrine, and that of the 
apostles, as speaking by the Holy Spirit. 

That the words and works of Christ, and those of the 
Holy Spirit, were, according to the New Testament, in 
many respects one and the same, might easily be shewn : 
let the reader carefully compare the texts referred to in 
the margin, and he must be convinced of this.t 

P. 103. I. 17. 'A man, #c.'— That Jesus was "a Man 
u approved of God," no Christian denies : but how does 
this prove that he was no more than a Man? Even by 
assuming, before all proof, that the doctrine in debate is 
false and impossible, and in no other way. But is this 
sound logick ? 

L. 28. 29. ' To take the glory, #c.'— If we give the 
glory due to God to mortal man, or to any creature, we 
are guilty of idolatry. But, except by assuming without 
proof that our doctrine is false, this does not evince that 
our worship of Jesus Christ is idolatry : for we believe 
him to be One with the Father and the Holy Spirit, 
" God over all, blessed for evermore." He requires, and 
we believe that he had a full right to require, that " all 
" men should honour the Son, even as they honour the Fa- 
ther: He that honoureth not the Son, honoureth not the 
* Matt, xxiii. 2, 3. + Matt. x. 20. Mark xiii. 11. Luke xii. 12. 
xxi. 15. Rev. ii. 1. 7, *. 11, 12. 17, IS. 29. iii. 1. 6, 7. 13, 14. 22. 



RESTORATION OF ISRAEL. 275 

" Father who hath sent him."* And we must have far 
stronger arguments, than those here adduced, to convince 
us, that we are mistaken in this grand concern. 

But if indeed the great and glorious God do subsist 
in three persons, Father, Son, and Holy Spirit ; if h» 
have revealed this, as plainly as words can convey the 
mysterious truth ; and if men, 6( leaning to their own un- 
" derstanding," treat this revelation as a lie, (" He that 
" believeth not, hath made God a liar/') is there, I say, 
no danger on the other side? Is it not possible, that the 
Supreme Being of Antitrinitarians, whether Jews, Christians, 
or Mohammedans, may be no more the true God, than Baal 
or Jupiter was ? Not only the mysteries of his nature, but 
tlie perfection of his justice and holiness, are (to 6ay no 
more) grievously veiled and clouded, by all Antitrinitarians. 
" The Holy One of Israel ceases from before us." " A 
"just God and a Saviour" is not recognised. Mercy, 
without an atonement of infinite value, dishonours the law 
and justice of God ; and many of us are greatly alarmed 
in respect of Antitrinitarians, lest they should be found wor- 
shippers of an ideal Supreme Being, an ens rationis: though 
not " the work of their own hands," yet the creation of 
their imagination ; and no more the God of Abraham, 
u the Holy One of Israel," " the God and Father of our 
" Lord Jesus Christ," than the supreme deity of the Chinese 
or Hindoos. An impartial man must allow, that there is 
danger on both sides: and none, except him who takes 
it for granted, that his own doctrine is true ? and his op- 
ponent's false, will contend that all the danger lies on one 
side.f 

Some at least of the Jews consider Christianity, as 'mate- 
c rializing or corporalizing the divine essence :' but this 

* John v. 23. t See Matt, xl 27. John v„ 23. 1 John ii. 23, 

v 21, 22 



276 ANSWER TO THE 

originates wholly from misapprehension. It cannot be denied 
that there have been Christians, so called, who at least give 
occasion for such a charge; and indeed there still are; but 
Christianity itself is not answerable for any sentiment, which 
is not authorized by the New Testament. And in this sacred 
book, where especially the doctrine of the Trinity is most 
fully revealed ; the idea of c materializing or corporalizing, 
" the divine essence,' is wholly excluded. " No man hath 
\' seen God at any time." "The King eternal, immortal, 
" invisible ," c 5 whom no man hath seen, or can see."* The 
doctrine of " God manifest in the flesh," doth not suppose 
that the divine essence is corporalized ; but, that it manifests 
itself to man, in and through, the human nature of Jesus 
Christ, who is "the image of the invisible God," and "in 
"whom it pleased all fulness to dwell," even "all the fulness 
" of the Godhead bodily :"+ for " the Word became (tysnvo) 
"flesh, and tabernacled among us;" (so-wvw™ ;) as the glory 
of Jehovah, did in the tabernacle in the wilderness, or in 
Solomon's temple. Therefore Jesus said, " Destroy this 
" temple :" — " but he spake of the temple of his body," or 
human nature.^ The divine perfections are displayed in the 
person, and by the words and works of Christ, who, as 
God, is "One with the Father;" and his divine nature is 
manifested in and through his human nature, being mysteri- 
ously united to it. Thus, ' as the reasonable soul and flesh 
6 is one man, so God and Man is one Christ.' But this 
materializes, or corporalizes, neither the reasonable soul, nor 
the divine Essence. * One, not by the conversion of the 
' Godhead into flesh, but by taking the Manhood into 
£ God.'§ Perhaps no Protestant creed enters so minutely 
into particulars, or approaches so near the vain attempt 
of rendering the incomprehensible mystery of the Trinity 

* Johni. 18. 1 Tim. i. 17. vi. 16. + Col. i. 15. 19. ii. 9. 

IJeb. i. 3. + John i. 14. ii. 19—21. § Athan. Creed. 



RESTORATION OF ISRAEL. 277 

comprehensible, as the Athanasian Creed does : yet it most 
decidedly protests against the idea of corporalizing the 
essence of the Deity. " The form of God,"* which some 
object to, has nothing to do with materialism. " A spirit 
" stood before me, — I could not discern the form thereof," 
says Eliphaz in Job.t " The form of the fourth is as the 
" Son of God," says Nebuchadnezzar of the angel who ap- 
peared with the three young Jews, in the fiery furnace.J 
"The similitude of Jehovah shall he behold."§ This simi- 
litude of Jehovah, we believe to be " the form of God," 
in which the only begotten Son of God manifested himself, 
to the patriarchs, to Moses, and to others. " No man hath 
"seen God at any time; the only begotten Son, who is in 
" the bosom of the Father, he hath declared him."|| Forma 
animi ceterna, ( c the form of the mind is eternal/) says 
Tacitus, who, as neither Jew nor Christian, may be supposed 
impartial: but had he any idea of materializing or corpo- 
ralizing the human soul? It might easily be shewn, that 
there are expressions and narrations in the Old Testament, 
more suited to convey this idea, than any in the New :H but 
I reverence the Word of God in both Testaments, and am 
confident that, properly interpreted, the whole sacred volume 
is calculated to exclude all such gross ideas of the divine 
Essence, and deeply to impress the contrary : — " God is a 
" Spirit, and they who worship him, must worship in spirit 
« and in truth."** 

P. 103. 1. 30—36. P. 104. 1. 1—6.— I do not object to 
the conclusion which Mr. C. deduces from the text in 
Deuteronomy : — ;C I will cause them to die, that shall say 
« there is another God :" and it would be a relief to hear 
him speak so seriously about "the second death" (P. 104. 

* Phil. ii. 6. t Job. iy. 15, 16. + Dan. iii. 25. ^ Num. xii. S. 
1 John i. 18. f Gen. iii. 8. xxxii. 24—29. Ex. xxiv. 10. 

Hos. xii. 3—5. ** Johu iv. 24. 



218 ANSWER TO THE 

1. 6.) and c the day of judgment/ were it not counter- 
balanced by other considerations. As, however, the clause, 
" the second death," is taken from the New Testament ; the 
several passages where it occurs, are seriously recommended 
to his attention.* Christians, at least Protestant Christians, 
hold as strongly as the Jews,, that it is a damnable sin, to 
give divine honour to any creature, to any except God : 
but they believe, that the One living and true God incom- 
prehensibly exists, as three Persons, " The Father, the Son, 
11 and the Holy Ghost ;" into whose One name, we are bap- 
tized. Divine perfections are ascribed to each separately, 
divine operations are stated to be performed by each, and 
divine honours are rendered to each; yet there is only "One 
" living and true God." This we think revealed in the 
whole scripture, but most clearly in the New Testament. 

But though I do not object to Mr. C.'s conclusion from 
the passage adduced, I must strongly object to his new 
version of it, which is only a translation of a part of the 
verse, and not at all consistent with the other part of it. — 
" For I, I, He, and there is no God besides me : I cause 
" to die, and I cause to live ; I wound and I heal, and not 
" from my hand a Deliverer.' ' — This, I think, is strictly a 
literal translation. There is no affix pronoun to the verb, 
"I cause to die," which there should be, to give even (he 
former clause the meaning Mr. C. puts upon it; and the 
latter part is wholly incompatible with it. Had a Christian 
taJken such a liberty with the scripture, and in the same 
manner, I should have marked it with more indignant dis- 
approbation. 

P. 104. 1. 7. c O how wonderful, #c.'— It is indeed won- 
derful, that such an immense majority of Christians, during 
almost 1800 years, including the most sagacious; the most 
learned; the most holy, pious, and useful men, whom the 
* Rer. ii. II. xx. 14, 15. xxi. 8. 



RESTORATION OF ISRAEL. 279 

world ever saw, should have maintained the doctrine of the 
Trinity j and have formed both their creeds, and liturgies, 
and their whole worship; with all their hopes of eternal 
salvation, and all their motives for self-denying labours and 
patient sufferings, from- this doctrine, if it be not the doc- 
trine of revelation ! And that they should have been so 
deeply convinced, in the midst of persecutions, and at the 
approach of violent, or natural, death, that it was the "sure 
" testimony of God." It is also most wonderful, that at the 
reformation from Popery, when every part of Christianity, 
as corrupted by Papists and others, was examined and 
re-examined, with the most acute, patient, and diligent in- 
vestigation, by men of no ordinary talents and learning, 
many of whom sealed their testimony in the flames, and 
others lived in constant expectation of the same martyrdom ; 
when numberless ancient, and in that view venerable, notions 
and practices were abolished, as antichristian ; that they, I 
say, at this crisis, should, without one exception, as to a 
collective body, retain the doctrine of the Trinity in their 
creeds, articles, and liturgies. This is indeed wonderful, if 
it be not the doctrine of scripture. That they should also 
persist in recommending this faith, with their dying lips, 
to their surviving friends: that this should, especially, have 
been the case with those, who spent their lives in studying 
the scriptures ! That all the labours of able, zealous, and 
learned Socinians, as well as the sneers and sarcasms of 
avowed infidels, should have effected so very little compara- 
tively, in opposition to it, and that little by no means per- 
manent : and that, in every age, the men, who have most 
zealously aimed to effect the conversion of idolaters, in every 
part of the globe, to the worship of the God and Father 
of our Lord Jesus Christ, and of the wicked from the errors 
of their ways, should have held, as essential to Christi- 
anity, the doctrine of the Trinity : these things are indeed 



280 ANSWER TO THE 

wonderful, most wonderful, absolutely unaccountable: and if 
they were not capable of such proof, as excludes doubt, 
they would be perfectly incredible. If this be not the 
doctrine of the prophets, and of the apostles of Jesus 
Christ ! this fact is indeed more wonderful, than any of the 
miracles recorded in scripture ; or any ether well attested 
fact in universal history. 

If the writer may be permitted to speak of himself, after 
such a venerable company, he would say ; that before he 
had, with any proportionable degree of seriousness and dili- 
gence, studied the scriptures, he was a Socinian ; and could 
have retailed all the ordinary objections to the doctrine of 
the Trinity, and the other doctrines which depend on it, 
with sufficient plausibility and confidence, and with an 
assumed air of superior discernment. But, by searching the 
scriptures with great assiduity, and by prayer for that 
wisdom, which God has promised to those, who seek wisdom 
from him, as one in most deep concern about the salvation 
of his own soul ; with little aid from Trinitarian writers, and 
none from preachers; after much opposition of heart to the 
doctrine, he became, in about two years, a decided Trini- 
tarian. This has been stated in " The Force of Truth," 
which has now been published more than thirty-six years. 
AH these years have been employed, almost exclusively, in 
searching and explaining the scriptures, from the pulpit and 
the press : and at this day, his assurance, that the doctrine 
of the Trinity, is the clear testimony of God in his holy 
oracles, is even stronger than ever. He, indeed, finds no 
capacity of doubting the doctrine, except on the supposition, 
that the scriptures are not the word of God, 

P. 104. 1. 9. « A father is *ibove the son, Sfc.'—Not in 
nature certainly ; but merely as the senior and superior 
relation, the same nature being common to both. 

Last line. c The Gentiles to know that his name is not 



RESTORATION OF ISRAEL. 281 

c three, but one.' — Every zealot for a sect, or sentiment, is 
ready to say, ' Ere long all will be of my opinion:' but, 
I do not read in the prophets, that c God will cause the 
< Gentiles to know, that his name is not three but One.' 
Christians, however, have no objection to the position : 
"Baptize them in the name" (not names,) "of the Father, 
" and of the Son, and of the Holy Ghost." Certainly three 
names do not imply three persons. Marcus Tullius Cicero, 
Caius Julius Cassar ; each three names of the same man : 
but we have no objection to three persons. Our doctrine 
is, Three persons and one God. 






Here Mr. C. closes: but before I close, I must take -some 
notice of his omissions. He has never, as it has before 
been shewn, brought forward the question, Whether it was 
predicted, that the Messiah, should be a Priest, or not ? 
He has not stated, Whether the predicted Messiah should 
die, or not; probably he thinks that he will not. But sup- 
posing him to die, Whether he would die a natural or a 
violent death ; if a violent death, in what manner, and by 
whom, and what the event would be ; whether as a Sacrifice 
for sin, or not. Mr. C. must know, that Christians lay very 
great stress on each of these particulars; and they consider 
certain parts of the Old Testament, as most explicitly, and 
undeniably, predicting them, even to minuteness,- in short, 
that all the prophets " testified beforehand the sufferings of 
" Christ, and the glory which should follow." 

It has indeed been publickly asserted, and it remains, I 

believe, uncontradicted, that the Jews are forbidden by their 

Rabbies to read the fifty -third chapter of Isaiah. If this be 

not true, it should be publickly contradicted. 

go 



282 ANSWER TO THE 

Whatever were the motives of these, and other similar 
omissions, by Mr. C; I must not conclude my answer with- 
out bringing forward, in a compendious manner, the sub- 
stance of the prophecies of the Old Testament, on the 
following points. 

1. Concerning the reception, with which the Messiah would 
meet from the nation of Israel. 

2. Concerning his violent death, and that kind of death 
by which he would be cut off, with the special end and 
design of his crucifixion. And, 

3. Concerning his resurrection, and subsequent glory; and 
the kingdom, which he as risen and ascended would esta- 
blish, preserve, and extend, through the whole earth; to 
endure till the end of the world. 



1. Concerning the reception, with which the Messiah would 
meet from the nation of Israel. 

Thus we read in Isaiah: "Listen, O isles unto me, and 
"hearken, ye people from far: The Lord hath called me 
"from the womb; from the bowels of my mother hath he 
" made mention of my name. And he hath made my mouth 
"like a sharp sword; in the shadow of his hand hath he hid 
" me, and made me a polished shaft ; in his quiver hath he 
"hid me; and said unto me, Thou art my servant, O Israel, 
" in whom I will be glorified." It is plain, that the Messiah 
is intended in this prophecy ; for the particulars specified in 
it never met, or can meet, in any other person: and he may 
be called Israel, in the same way as he is called "the seed 
"of Abraham," being the "glory of his people Israel;" 
the Head of that body, which with the Head, is " the Israel 
" of God ; M and as having, like Jacob, when he received 
the name of Israel, wrestled with God, and prevailed for 



RESTORATION OF ISRAEL. 283 

the blessing.* But an individual, and not the nation, must 
be intended; or the whole which follows in the context will 
be destitute of meaning. — " Then I said, I have laboured 
" in vain, I have spent my strength for nought, and in 
4i vain ; yet surely my judgment is with the Lord, and my 
" work with my God. And now, saith the Lord that 
"formed thee from the womb to be his Servant, to bring 
" Jacob again to him; Though Israel be not gathered, yet 
"shall I be glorious in the eyes of the Lord,, and my God 
" shall be my strength. And he said, It is a light thing, 
" that thou shouldest be my servant, to raise up the tribes 
"of Jacob, and to restore the preserved of Israel: I will 
" also give thee for a Light to the Gentiles, that thou mayest 
" be my salvation unto the end of the earth." The Messiah 
here complains of having " laboured in vain," evidently 
among his countrymen ; and supposes, that " Israel would 
" not be gathered;" that is, as a nation, at the first, or for 
a long time, but only a remnant of them ; called " the 
" preserved of Israel." In order to compensate this, and as 
something far beyond the "gathering of Israel;" Jehovah 
promises, that he, the Messiah, "shall be the Light of the 
" Gentiles, and his salvation to the end of the earth.'' — 
It then follows, " Thus saith the Lord, the Redeemer of 
" Israel and his Holy One, to him whom man despiseth, to 
" him whom the nation abhorreth," C*1J singular, not D^iJ 
plural,) " to a Servant of rulers, kings shall see and arise, 
" princes also shall worship, because of the Lord that is 
" faithful, and the Holy One of Israel, and he shall choose 
" thee."t Surely this prophecy leads us to expect, that when 
the true Messiah should appear, the nation of Israel, and the 
rulers of that nation, would reject, despise, and hate him; as 
they had generally done the prophets who went before him. 
Again, in the same prophet, " Behold, my Servant shall 
* Corap. Hos, xii. 3, 4. Heb. v, 7. + Is. xlix. 1—7. 



2S4 ANSWER TO THE 

"deal prudently, he 'shall 'be exalted and extolled, and be 
"very high. As many were astonished at thee; his visage 
" was so marred more than any man, and his form more 
" than the sons of men. So shall he sprinkle many nations : 
" the kings shall shut their mouths at him : for that which 
" hath not been told them shall they see, and that which 
" they have not heard shall they consider."* c This is the 

< King Messiah, who shall be exalted above Abraham, and 
' extolled above Moses, and be high above the angels of the 

< ministry.' (Misrach Tenctuma, an ancient Jewish writing) 
Indeed, none but the Messiah can be meant. The same 
prophecy is evidently continued in the next chapter: "Who 
"hath believed our report? and to whom is the arm of the 
" Lord revealed ? for he" (the Servant before mentioned,) 
"shall grow up before him," (Jehovah,) "as a tender 
"plant, and as a root out of a dry ground: he hath no 
"form nor comeliness; and when we shall see him, there is 
" no beauty that we should desire him. He is despised and 
" rejected of men, a man of sorrows, and acquainted with 
"grief: and we hid, as it were, our faces from him; he was 
" despised, and we esteemed him not."+ * The very person, 
who " should be exalted, and extolled, and be very 
" high," would be " despised and rejected by men/' nay, 
by Israelites! Does not this prophecy, when carefully con- 
sidered, tend to prepare the mind for the history of Jesus, 
contained in the four evangelists ? and for the Acts of the 
Apostles? If the Messiah were not meant, let it be shewn 
in whom the prophecy has been, or ever can be, fulfilled. 
The rest of the chapter will come under our consideration 
in another part of this enquiry. In a Psalm, which will 
shortly be more fully shewn to be a prediction of the 
Messiah, he is introduced as saying; "I am a worm, and no 
"man; a reproach of men, and despised of the people. All 

* Is. Hi, 13—15. + Is.liii. 1—3. 



RESTORATION OF ISRAEL. 285 

¥ that see me laugh me to scorn ; they shoot out the lip, 
"they shake the head, saying; "He trusted on the Lord, 
" that he would deliver him : let him deliver him, seeing he 
" delighted in him."* The subsequent parts of the Psalmt 
could not be spoken by David, or by any other man, in 
those days, concerning himself: and nothing in the pre- 
ceding part of the Psalm, had been spoken of the Gentiles: 
so that the reception of the Messiah by Israel is most unde- 
niably predicted ; " the sufferings of the Messiah and the 
c< glory which followed.'* Several other Psalms relate to 
the same subject; but do not so obviously, and expressly 
state it 4 

Thus again, Isaiah; " Sanctify the Lord of hosts himself; 
" and let him be your fear, and let him be your dread. And 
" he shall be for a Sanctuary : but for a Stone of stumbling, 
" and for a Rock of offence, to both the houses of Israel / 
<£ for a gin and for a snare to the inhabitants of Jerusalem : 
" and many of them shall stumble, and fall, and be broken, 
" and be snared, and be taken."§ Who is here spoken of, 
except Immanuel, just before mentioned ? || Or, when did 
Israel so stumble, and fall, in respect of "Jehovah of 
" hosts ;" as in the rejection of Immanueli 

However the prophecy be interpreted, it stands indelibly 
on the face of it, that what should have been a Sanctuary, 
would prove " a Stone of stumbling, and a Rock of offence, 
"to both the houses of Israel, and to the inhabitants of 
"Jerusalem." If Jesus was the promised Messiah, the ful- 
filment is known to all men : otherwise, what events are 
predicted ? 

" The same Stone, which the builders rejected, is become 
" the Head-stone of the corner; this is the Lord's doing: 
" it is marvellous in our eyes."? I do not refer to the New 

* Ps. xxii 5—8. + Ps. xxii. 12-18. £ Ps. ii. 1 — 5. Ixix, 

% Is. viii. 13— 15. ||Is. viii. 8. 5 Ps. cxviii. 22, 23. 



286 AXSWER TO THE 

Testament, as authority to Jews; but can they answer, as 
an argument, the application of this text by our Lord and 
his apostles?* What other so evident a fulfilment of it has 
ever taken place ? — Again, one speaks, by Zechariah ; 
" Three shepherds also I cut off in one month ; and my 
" soul loathed them, and their soul also abhorred me." 
— " And I said unto them, If ye think good, give me my 
" price, and if not, forbear : so they weighed for my price 
"thirty pieces of silver: and the Lord said unto me, Cast 
"it to the potter; a goodly price that / was prized at 
" by them."t If the Messiah be not here spoken of; 
what events are narrated or predicted? If he be; then he, 
even Jehovah, would be despised and abhorred by the 
shepherds of Israel ; in the manner recorded by the Evan- 
gelists. Enough has been said to shew, that it might pre- 
viously have been expected, that the Messiah would be 
received with contempt and aversion, by a large proportion 
of the people, to whom it was sent, and especially by their 
rulers and teachers: but our next enquiry, 

2. Concerning the death, by which, according to the pro- 
phets, the Messiah would be cut off; will bring before us 
much more proof of this particular also. 

Even the first promise of a Redeemer implied the idea, 
that he would be a sufferer; "I will put enmity between 
"thee and the woman; and between thy seed and her Seed; 
" it shall bruise thy head; and thou shalt bruise his heel." J 
" The sufferings of Christ, and the glory which followed," 
in the triumphs of Christianity over idolatry and wickedness, 
or the cause of Satan, constitute the best, and the only 
satisfactory, comment on this original promise of a Messiah: 
yet the more complete fulfilment of the last clause is still 
future; as the crucifixion of Christ, and the persecutions of 

* Matt. xxi. 42. Acts iv. 10, 11. 

+ Zcch. xi. 8-13. Matt, xxvii. 3—10. J Gen. iii. 15. 



RESTORATION OP ISRAEL. 287 

his people, by those very persons, to whom he said, " Ye 
" are of your father the devil; and the lusts of your father 
"ye will do: he was a murderer from the beginning:"* 
this, I say, forms the clearest exposition of the other clause ; 
" Thou shall bruise his heel." 

But it would far exceed my limits, to adduce, and com- 
ment on, all the prophecies, respecting this subject, in the 
Old Testament; " The Son of man must suffer these things, 
" and be rejected of the chief priests, and scribes, and be 
u slain, and be raised up the third day." " Ought not 
" Christ to have suffered these things, and to enter into 
" his glory ?"t 

The portion of scripture, part of which was before con- 
sidered, must now be proceeded with. When any man at- 
tentively reads the fifty-third chapter of Isaiah ; the question 
almost irresistibly forces itself upon him: "Of whom speak- 
" eth the prophet this ? Of himself? or of some other man ?"J 
I do not know, that the prophet was ever supposed to have 
spoken of himself: so it is needless to dwell on the absur- 
dity of such a supposition. Nor does it appear, that any 
individual has been pointed out, in whom the prophecy was ? 
or will be, fulfilled. 

Extracts are given by Dr. Whitby, on the eighth of Acts, 
from ancient Jewish writers, maintaining, that the prophecy 
relates to the Messiah : but modern Jews do not admit this, 
and cannot be supposed to do it. We only request to 
know, of whom, or, what company, or, what transactions, it 
is either a prediction, or a history ? As a part of " the 
" oracles of God committed to them," and owned by them 
to be * the word of God ;' it must have some important mean- 
ing, and we would gladly be informed, what they suppose 
that meaning to be? When this is fairly and clearly stated, 
I trust learned Christians will give it a candid and impartial 

* John viii. 44. t Luke ix. 22. xxiv. 25—27. 44—47. + Acta viii. 34, 



288 ANSWER TO THE 

consideration. But we do not live in an age, in which 
silence - and imposed restraints on such a subject, will pro- 
duce any other effect, than a conclusion, in the minds of 
men in general, that the Jews are conscious of being totally 
unable to disprove the Christian interpretation of the pro- 
phecy ; though determined not to accede to it. 

Some writers, as I recollect, have, in a general and inde- 
finite way, asserted, that the nation of Israel was intended ; 
and not any individual: but it is almost self-evident, that 
this interpretation cannot be maintained, or even rendered 
plausible, by any genius or learning of man. Let us, how- 
ever, proceed to examine some parts of it.—" Surely he hath 
" borne our griefs, and carried our sorrows ; yet did we 
ei esteem him stricken, smitten of God, and afflicted. But 
" he was wounded for our transgressions ; he was bruised 
" for our iniquities ; the chastisement of our peace was upon 
" him, and with his stripes we are healed. All we, like 
iC sheep, have gone astray ; we have turned every one to his 
" own way, and the Lord hath laid" (or, caused to meet) 
" upon him the iniquities of us all."* It is undeniable, that, 
in these verses, the writer speaks of many sinning, and ex- 
posed to suffering: and of One as suffering for their sins; 
and that by his suffering the punishment which they had 
deserved, they are delivered and healed. Now if the nation 
of Israel be the sufferer, considered as one person; who are 
they, for whose transgressions Israel was wounded and 
bruised ? Such language can never mean, that Israel suffered 
for his own sins : nor, that one generation of Israel suffered 
for the sins of other generations : because their sufferings 
could not be " the chastisement of their peace," or avail 
for " the healing of former generations." — And what genera- 
tion of Israel ever suffered for the sins of their fathers; being 
themselves innocent and deserving no sufferings? Neither 

* Is. liii. 



RESTORATION OF ISRAEL. 289 

will it be allowed by the Jews themselves, that Israel suf- 
fered for the sins, and in order to the salvation, of the 
Gentiles, or any part of them. In short, it does not ap- 
pear, that any meaning, even specious meaning, can be 
given to the passage : except by supposing Israel, or some 
other collective body, confessing their guilt, and speaking 
of some individual, who suffered the punishment due to them, 
in order that they might be pardoned and saved. Supposing 
the prophet, for argument's sake, (I do not adduce it as 
authority,} to mean the company, of whom St. John speaks 
in Revelation, who say to " the Lamb that had been 
" slain," " Thou hast redeemed us to God with thy blood, 
" out of every kindred, and tongue, and people, and na- 
" tion :" suppose the prophet, I say, to mean this company, 
and himself as one of it, when he says, !f All we, like 
"sheep, have gone astray; we have turned every one to 
"his own way; and Jehovah has made to meet on him 
" the iniquities of us all :" Can any other interpretation be 
adduced, which will bear a competition with this ? In Isaiah 
is a lock, the wards of which are so intricate, that no key 
could be found to open it : till at length one is brought 
from the apostle John, which with perfect ease opens it, at 
the first touch. Was not this the key originally intended 
for that lock? 

" He was oppressed, and he was afflicted;" (more exactly, 
" It was exacted, and he became answerable.") " He was 
" led as a Lamb to the slaughter, and as a sheep before 
" her shearers is dumb, so he opened not his mouth. He 
" was taken from prison and from judgment: and who 
" shall declare his generation? for he was cut off out of the 
i€ land of the living. 1 ' Here the person, who was " bruised 
" for the iniquities" of the company spoken of, of whom 
their « debt was exacted and he became answerable,' is 

represented as Buffering in meekness, patience, and silence, 

2 p 



290 ANSWER TO THE 

and not murmuring or complaining ; though hurried to 
execution without judgment, and without any one to ap- 
pear in his behalf; and not only to suffer grievously in 
other respects, but, as " cut off from the land of the 
" living" u for the trangression of my people was he 
" stricken." If the Messiah be intended, it is manifest, 
that he was not only to be a sufferer, a meek, harmless 
and patient sufferer, under oppression and iniquity ; but to 
die also, and by a violent death, as paying a debt, which 
he did not contract ; as " stricken for the transgression, 1 * 
of that people, whom the prophet or God owns as his 
people. Who can help, in this connection, recollecting the 
language of Gabriel to Daniel; " Messiah the Prince shall 
" be cut off, but not for himself?"* Different methods 
have been adopted, of evading our conclusion from Daniel's 
prophecy; but what method can be taken of escaping the 
same conclusion from Isaiah ? Inadmissible, as Mr. C.'s 
interpretation of Daniel has been shown to be ; he proba- 
bly cannot adduce any thing, even so plausible as that is, 
in respect Gf Isaiah's words. 

" And he made his grave with the wicked, and with 
K the rich in his death ; because he had done no violence, 
" neither was any deceit in his mouth. Yet it pleased the 
" Lord to bruise him ; he hath put him to grief." Here 
the innocence of the sufferer also is attested; yet, notwith- 
standing this, " it pleased Jehovah to bruise him." He 
suffered unto death, and was buried. Dying as a male- 
factor, " he made his grave with the wicked." " A grave 
" was appointed for him among the wicked ; but with a 
" rich man in his death." Every one knows the christian 
interpretation : viz. Jesus, being interred in the sepulchre 
of Joseph, instead of being buried with the malefactors, 
in the grave appointed for them. And is not this singular 
* Is. liii. Dan. ix. 25, 26. 



RESTORATION OF ISRAEL. 29i 

coincidence of the event, with the obscure words of the 
prophet, a proof that this was intended by the Spirit of 
prophecy? Or what other interpretation has any man to 
propose, which can stand the competition with it? 

' That his grave should be " appointed with the wicked," 
* (which was the case of those who suffered as criminals,) 
i but that " he should be with the rich in his death," 
' are circumstances, which before they happened, were very 
' improbable should ever concur in the same person.' Camp- 
bell. Edinburgh. 

But how was it, that it should " please the Lord to 
<s bruise him, &c. ?" What follows answers the question. 
" When thou shalt make his soul an offering for sin, he 
" shall see his seed, he shall prolong his days, and the 
u pleasure of the Lord shall prosper in his hand." No- 
thing can be plainer, than that the person here spoken of, 
when " cut off from the land of the living^ when he 
' suffered, and died, and was buried ,' would be considered 
by Jehovah, as a propitiatory Sacrifice ; and therefore as 
bearing the guilt, imputed to him, and the punishment, 
due to those, in behalf of whom he suffered. And there- 
fore as the Lord, every where in the law, speaks of the 
typical atonements and the smell of the burning victims, as 
lt a sweet savour ;" because this was a display of his 
righteous hatred of sin, and determination so to punish it 
in the sufferings of the person here spoken of: Jehovah is 
said to "take pleasure in bruising him, and in putting him 
11 to grief, and making his soul an offering for sin :*' 
that is, he took pleasure in the display thus given of his 
glorious holiness and justice, as connected with " the praise 
* of the glory of his grace." This accords to the language 
of the apostle: " Christ hath given himself for us, an offering 
m and a Sacrifice to God of a sweet smelling savour."* 

* Eph. v. 2. 



292 ANSWER TO THE 

It is equally manifest, that the person predicted, after 
" having been cut off from the land of the living/' and 
after having been buried, " should see his seed, and prolong 
" his days, and the pleasure of the Lord should prosper in 
u his hand." But how could this be, except he rose again ? 
cC Christ died for our sins, according to the Scriptures ; and 
iC was buried, and rose again on the third day, according 
"to the Scriptures."* Let another interpretation, equally 
satisfactory, be given by those who reject this : and let 
them not suppose, that " the oracles of God" have no 
meaning. u He shall see of the travail of his soul, and 
a shall be satisfied : by the knowledge of him shall my 
" righteous servant justify many, for he shall bear their 
a iniquities." The person spoken of is here called u the 
" righteous servant of Jehovah ;" this wholly excludes 
the idea of an individual, or a nation, suffering for per- 
sonal or national transgression. It is declared, that " he 
u shall bear the iniquity of those whom he justifies." Not 
only should he suffer, to exempt them from suffering ; but 
their iniquity should be imputed to him, and laid on him, 
as on the legal sacrifices. Thus he would " justify many;" 
or entitle them to the reward of righteousness, " by the 
" knowledge of him ;*' which is equivalent, in this view, 
to believing in him : and as this was his great object in 
thus suffering and dying, he would, in justifying many, 
" see of the travail" (or agony) of his soul, (when God 
u made his soul a sacrifice for sin ;") and " be satisfied ;" as 
the mother, who u as soon as she is delivered reraembereth 
" no more the anguish, for joy that a man is born into 
"the world." 

u Therefore will I divide him a portion with the great, 
" and he shall divide the spoil with the strong ; because 
" he hath poured out his soul unto death : and he was 
* 1 Cor. xv. 3, 4. 



RESTORATION OF ISRAEL. 293 

" numbere with the transgressors • and he bare the sin 
" of many, and made intercession for the transgressors.' * 
Here the fact, of the death of. the person predicted, is 
again repeated in emphatical language; to shew the cer- 
tainty of that event, which would be so incredible to the 
persons immediately concerned. It is also stated that he 
would not only die a violent death, but this death would 
not be in war, not by assassination, not by a private mur- 
der, but by an ignominious execution ; being " numbered 
" with malefactors." It is likewise repeated, that " he bare 
" the sin of many ;" so that, while in the sight of man 
he died as a justly condemned malefactor, in the sight of 
God he was regarded as a spotless sacrifice, atoning for the 
sins of others. In consequence of this, implying as before 
his resurrection, it is added ; " he made intercession for the 
im transgressors." " It is Christ that died, yea, rather is 
" risen again, who is even at the right hand of God, who 
" also maketh intercession for us."* I do not quote this 
passage as authority ; but merely to shew, with what 
exactness and ease, the language of the apostle interprets 
the words of the prophet. 

Consider Satan, then, as the great and powerful enemy 
of God, and as lording it over our fallen race : how obvi- 
ous is it to interpret the beginning of the verse, to pre- 
dict the effects of the sufferings, death, resurrection, and 
intercession of the person predicted; when the serpent and 
his seed, having " bruised his heel ;" he began immedi- 
ately to crush the serpent's head ; and to rescue millions 
of wretched slaves from Satan's destructive bondage? 
" Who hath delivered us from the power of darkness, and 
"hath translated us into the kingdom of his dear Son; in 
" whom we have redemption through his blood, even the 
" forgiveness of sins."+ " Thus he saw his seed ;" for 
* Rom, viii. 34. + Col. i. 13, 14. 



29i ANSWER TO THE 

these redeemed persons are counted to him for a genera- 
tion or progeny. But I by no means intend to give an 
adequate comment on the chapter : I would merely touch 
on some prominent particulars ; shewing, what must be 
found in the person and the facts, which fulfil such a 
prophecy. It is not requisite to enlarge on the Christian 
interpretation. No other even plausible interpretation has 
yet been given : nor does it appear possible, that any 
should be given; for nothing can be more remote from 
such a completion in the Messiah, than the expectations 
of the Jews are at present. 

I would only add, that it is by no means sufficient, in 
order to subvert the argument from this prophecy, concerning 
the Messiah, that he would suffer, and die by a publick 
execution as a malefactor, in man's esteem, but in reality as 
a Sacrifice for sin, and would rise from the dead, 
become an intercessor, " justify many," and set up a king- 
dom on the ruins of the usurped dominion of Satan ; it 
is, I sa}', wholly insufficient to subvert this argument, to 
make objections, to propose other readings or translations ; 
or to argue in a way of speculation against it. Another, 
and more satisfactory interpretation must be adduced, or 
nothing to the purpose can be done. The grand outline 
must be otherwise interpreted, or our interpretation must 
be admitted, and at least silently allowed to be unanswer- 
able ; a very common and convenient way of disposing of 
unanswerable books, and by far the best way, in policy, of 
leaving them to fall into oblivion. 

Did this prophecy stand single in the Scripture, there 
might be some ground for hesitation as to the strong con- 
clusions to be drawn from it : but this is so far from being 
the case, that a history of our Lord's sufferings, and death, 
and even the minute circumstances of it, might be com- 



RESTORATION OF ISRAEL. 295 

piled in the very words of the ancient prophets; only, on 
some occasions substituting the preterite for the future. 

We will therefore now proceed to take a concise view 
of another remarkable prophecy. The twenty second Psalm 
opens with the very words, which our Lord used on the 
cross, only substituting the Syriack or Chaldee word, for 
the Hebrew ; Sabachthani, for "O^Oyj. " My God, my 
" God, why hast thou forsaken me." This might be the 
less remarkable, were not the coincidence at the beginning 
carried throughout, in language which never suited any 
other person ; nor is there the least probability, that it ever 
will. It is not necessary, that every part of the Psalm 
should be gone through : The Speaker in it says, u But 
" I am a worm, and no man ; a reproach of men, and 
" despised of the people. All they that see me, laugh me 
" to scorn : they shoot out the lip, they shake the head, 
" saying, He trusted on the Lord, that he would deliver 
• him; let him deliver him, seeing he delighted in him." 
This might indeed be in some sense spoken by David, 
especially in respect of the ill usage, with which he met 
from Israel, during Absalom's rebellion. Yet the language 
is more energetick, than even that usage warranted ; and 
it was not literally fulfilled : for, though enemies at a 
distance spake and acted most cruelly and contumeliously 
to David ; all who approached him, except Shimei, treat- 
ed him with great respect and affection. But who, that 
has read the New Testament, can help perceiving how 
exactly and literally it was fulfilled, while Jesus hung on 
the cross ? " They that passed by reviled him, wagging 
" their heads, and saying, Thou, that destroyest the tem- 
" pie and buildest it in three days, save thyself. If thou 
"be the Son of God, come down from the cross. Likewise 
" also the chief priests mocking him, with the scribes and 



2<)6 ANSWER TO THE 

" elders, said, He saved others, himself he cannot save. 
" If he be the King of Israel, let him now come down 
" from the cross, and we will believe him. He trusted in 
" God : let him deliver him, if he will have him ; for he 
"said, I am the Son of God." The thieves also, who 
" were crucified with him, cast the same in his teeth."* 
This concurrence of the rude multitude, with those in au- 
thority, with the principal, ministers of religion, and with 
the most learned men of the nation, in reviling and in- 
sulting a poor sufferer on a cross ; joined with the insults of 
his fellow sufferers, is unparalleled in the history of man- 
kind ; but it most exactly fulfilled the prophecy under 
consideration, as well as many others to the same purpose. — 
" In my adversity they rejoiced, and gathered themselves 
u together : yea, the very objects gathered themselves toge- 
" ther."+ Nothing occurs in the history of David like 
this : Nor indeed can any instance be produced, in which 
the prophecy before us received a literal interpretation, 
except in the history of Jesus of Nazareth. It is also 
remarkable, that the Psalm contains no confession of sin, 
or any thing in the least intimating the criminality of the 
sufferer.' whereas. David, in all the other Psalms, which 
he wrote, during those calamities, which he suffered from 
Absalom, continually recurs to the sins, which had occa- 
sioned them. So far from this, the Speaker uses words 
concerning himself, which no mere man could in strict 
propriety use. " Thou didst make me to hope, when I 
" was upon my mother's breasts." 

Again, " Many bulls have compassed me; strong bulls 
" of Bashan have beset me round : they gaped upon me 
" with their mouths, as a ravening and a roaring lion. 
" I am poured out like water ; and all my bones are out of 
"joint: my heart is like wax; it is melted in the midst of 
* Ps. xxii. 6—8. Matt, xxvii. 39—44. t Ps« xxxr. 15. 



RESTORATION OF ISRAEL. 297 

c< my body : my strength is dried up like a potsherd, and 
"my tongue cleaveth to my jaws; and thou hast brought 
" me into the dust of death"* David was never thus sur- 
rounded by powerful and fierce enemies, till brought down 
to the dust of death : on the contrary, he was, in his severest 
trials, surrounded by faithful friends and followers, who 
valued his life more than their own ; and he lived to tri- 
umph over all enemies, and ended his life in great honour 
and prosperity. But " consider Jesus,'* surrounded not 
only by insulting multitudes, not only by the powerful 
chief priests, rulers, and scribes, but also by the Roman 
soldiers ; scourged, mocked, crowned with thorns, nailed to 
the cross; the raising up of which, and placing it in its 
foot, shook or dislocated his bones; parched with thirst, 
fainting in languor and anguish; and at length expiring; 
and you have a most striking accomplishment of a most 
extraordinary prediction : nor can any other example be 
adduced from universal history, which accords to it, in a 
similar manner. Sufferers in extremity are commonly com- 
passionated, if not by the rude multitude, yet by superior 
persons : or if the superiors be hardened against them, the 
people often sympathize with them. This has almost always 
been the case, with martyrs in general ; but it was not the 
case of Jesus the Nazarene : even his disciples forsook him, 
and were afraid to own him. 

" For dogs have compassed me : the assembly of the 
" wicked hath inclosed me ; they pierced ray hands and my 
" feet : I may tell all my bones ; they look and stare upon 
" me." — " Of whom speaketh the prophet this ? Of himself? 
" or of some other man ?" Of what other man ? Of Jesus, 
and of him only. 

It is true, that in the Hebrew text, the clause rendered, 
"They pierced my hands and my feet," stands, "as a lion, 

* Ps. xxii. 12—15. 
2q 



'298 ANSWER TO THE 

;i my hands and my feet." But this contains no clear meaning 
at all. The Septuagint, which is certainly more ancient than 
the Christian iEra, and the woik of Jews, evidently read it, 
as we do, (&>pu|av xsipzs (as Kxt no§a.s) "they dug my hands 
" and my feet." Some indeed think the word compounded 
of JVO and *Htf, and to mean, " they dug as a lion my 
" hands, &c. :" but it does not appear how this construction 
can be maintained. It is more obvious to allow, that a 
trivial alteration has taken place in the iext^ through the 
error of some ancient transcriber. But, however that may 
be; "the hands and the feet" of the sufferer were espe- 
cially affected, and no punishment, yet invented by the 
cruel ingenuity of man, ever so affected " the hands and 
" the feet" as crucifixion, by nailing them to the cross, 
and suspending, in great measure, if not wholly, the weight 
of the body, on the nails thus driven through those ex- 
quisitely sensible parts of the human frame. 

It may be doubted whether crucifixion were originally 
a Roman punishment, but it was not used in Israel. The 
" hanging on a tree" mentioned in the scripture, was sus- 
pension of the dead corpse after execution ; or, perhaps, 
sometimes death by suspension, or strangulation : and there 
can scarcely be a reasonable doubt, but that the Holy 
Spirit, speaking by the Psalmist, pointed out the special 
manner of the Messiah's death, above a thousand years 
before the Christian iEra. 

" They part my garments among them, and they cast 
" lots upon my vesture."* Three of the Gospels, in which 
the fulfilment of this prediction stands recorded, were ex- 
tant at an early period; when either Jews or Romans 
might have denied the fact if they had been able: yet 
this was never done. The singular circumstance, that while 

* Ps. xx\\. 18. Matt, xxvii. 35. Mark xv. 24. Lukexxiii. 34. John 



RESTORATION OF ISRAEL. 299 

the other garments of Jesus were divided into portions ; 
his vesture should be so formed, that the soldiers rather 
chose to cast lots for it, than to rend it, is worthy of 
special notice : for, whatever any others, concerned in these 
transactions might be supposed to do, from regard to the 
predictions of the prophets; the Roman soldiers cannot be 
imagined to have regulated their conduct by them. Thus the 
prophetick history becomes more and more circumstantial: 
and in whom was it ever realized, except in Jesus of 
Nazareth? Have then the words of the Psalmist any 
meaning'? and what is that meaning, if it be not that which 
Christians maintain? Still the simile recurs, A lock of such 
intricate and complicated wards, that no key but one, can 
be found, however forcibly applied, to move it; and that 
one opens it by a touch. Is not this the key, which 
was made for the lock ? Who can reasonably doubt it ? 

" But be not thou far from me: O Lord O my strength, 
" haste thee to help me. Deliver my soul from the sword, 
"thy darling from the power of the dog." (Yachadika; 
thy only One, unicus, unigenitus. Robertson. Tw ^ovoysvn 
f*», my only begotten, femin. Septuagint. The substantive is 
masculine, and the pronoun is the second person, in the 
original. The translators, probably, supposed the word to 
coincide with my soul; but the idea of only begotten is 
recognized.) — u Save me from the lions' mouth; for thou 
" hast heard me from the horns of the unicorns."* 

Immediately after this, he who had complained in such 
doleful lamentations, and who had been " brought into the 
a dust of death" bursts forth in a most triumphant 
manner : the last clause quoted being something such a 
connecting step to transition from the depth of suffering 
and debasement, to the glory which followed, as our 
Lord's last words on the cross were : " Father, into thy 

* Ps. xxii. 19, 20. 



300 ANSWER TO THE 

" hands I commend my Spirit." — " I will declare thy 
"name unto my brethren;* in the midst of the congrega- 
" tion will I praise thee. — Ye that fear the Lord, praise 
" him. All ye seed of Jacob, glorify him ; and fear him, 
" all ye seed of Israel : for he hath not despised nor abhor- 
" red the affliction of the afflicted, neither hath he hid his 
" face from him ; but when he cried unto him he heard." t 

** My praise shall be of thee in the great congregation ; I 
61 will pay my vows before them that fear him. The meek 
u shall eat and be satisfied ; they shall praise the Lord 
"that seek him; your heart shall live for ever. "J 

Who can read these verses, as compared with the pre- 
ceding part -of the Psalm, without being reminded of the 
risen Saviour conversing with his disciples; and commis- 
sioning the apostles to preach to all nations, beginning at 
Jerusalem ; and of their addresses and exhortations to the 
Jews, before they turned to the Gentiles ?§ Especially what 
can be made of the clause, as referred to David, or any 
other person, than Jesus.* ** The meek shall eat and be 
"satisfied — your heart shall live for ever?"|| Let the reader 
carefully and impartially compare with this clause, the scrip- 
ture referred to, and he must be struck with the coincidence. 
Hitherto, however, Israel exclusively may be considered 
as spoken of; but the next verse predicts the conversion 
of the Gentiles all over the earth, as our Lord intimated, 
when the Greeks wanted to see him : " And I, if I be 
" lifted up from the earth, will draw all men to me. 
" This he said, signifying what death he should die. "5 
Thus the prophecy; " All the ends of the earth shall 
" remember themselves, and shall turn unto the Lord, 
11 and all the kindreds of the nations shall worship before 
u him : for the kingdom is the Lord's, and he is the 

* John xvii. 6. 26. t Heb. v. 7. + Ps. xxii. 22—26. 

§ Acts xiii. 26. 38, 39. fl John vi. 48—58. 2 John xii. 20—33 



RESTORATION OF ISRAEL. . 301 

" Governor among the people. All that be fat upon earth 
" shall eat and worship ; all that go down to the dust, 
" shall bow before him :* and none can keep alive" (or 
make alive) "his own soul. A seed shall serve him, it shall 
" be accounted to the Lord for a generation."t What can 
these verses mean, if referred to David, or to any other, 
than the Messiah ? Except as referred to him, of whom 
Isaiah says, "He shall be called, the everlasting Father," (or 
the Father of the everlasting age,) and whom the apostle 
calls "The second Adam, the Lord from heaven;" from 
whom all the true church derive spiritual and eternal life, 
as all men derive natural life from the first Adam ? This 
concurs with what was before adduced from Isaiah; " He 
" shall see of the travail of his soul? and be satisfied." 
" He shall see his seed.":): With evident reference to this, 
the apostle applies to the Christian church many of those 
things, which were spoken of Israel by the Lord : " Ye 
"are a chosen generation, a royal priesthood, a holy nation. 
" a peculiar people. "§ And can it be said, that the words 
of the Psalmist, connected with the preceding verses, do not 
warrant this application ? — " They shall come, and shall 
" declare his righteousness, unto a people that shall be born, 
" that the Lord hath done this."|J 

Thus the Psalm contains a regular prediction, which has 
received an exact accomplishment, even to minuteness, in 
"the sufferings of Christ, and the glory which followed;" 
except that which remains to be fulfilled, when " the king- 
" doms of this world shall become the kingdoms of our 
" Lord and of his Christ ; and he shall reign for ever and 
" ever. "5 If this most obvious and easy interpretation be 
rejected; let another be produced, not of a few expressions, 
but of the whole prophecy, which can stand a competition 

* Phil. ii. 8—11. t Ps. xxii. 27—30. + Is. ix. 5. Hii. 10—12*. 

% 1 Pet. ii. 9, 10. U Ps. xxii. 31. II Rev. xi. 15. 



302 ANSWER TO THE 

with it. Till this be done, our interpretation must be con- 
ceded to be the true one; 

A few extracts alone, from other predictions, must now 
be adduced; which corroborate our interpretation of these 
-scriptures, which have been more fully examined. The sixty- 
ninth Psalm might be shewn to be throughout a prophecy 
of the Messiah; fulfilled in Jesus of Nazareth, and in the 
judgments which came upon the Jews, because they rejected 
and crucified him. But, as I only mean to call the attention 
of the reader to these prophecies, and not to write an expo- 
sition of them, I shall merely quote one passage ; il Reproach 
" hath broken my heart, and I am full of heaviness, and I 
" looked for some to take pity, but there was none, and for 
ie comforters, but I found none. They gave me also gall to 
" eaf, and when I was thirsty, they gave me vinegar to 
" drink."* David was indeed often extremely ill-treated, 
both by Saul and his adherents, and in Absalom's rebellion : 
but when was he destitute of faithful adherents and affec- 
tionate comforters? When was this the case with any one 
of whom we read in scripture, except Job, who was a re- 
markable type of the Messiah? The literal fulfilment of the 
latter verse, in Jesus of Nazareth, is well known; and the 
persons concerned, assuredly did not intend to fulfil the 
scriptures.t 

Again, in Isaiah One says, " Wherefore when I came, was 
"there no man? When I called, was there none to answer? 
u Is my hand shortened, that it cannot redeem, or have I 
"no power to deliver? I clothe the heavens with blackness; 
u I make sackcloth their covering.:!; — The Lord God hath 
" given me the tongue of the learned, that I should know 
" how to speak a word in season to him that is weary. He 

* Ps. lix. 20, 21. + Malt, xxvii. 34. 48. John xix. 28, 29. 

t Matt, xxvii. 43. 



RESTORATION OF ISRAEL. 303 

c ' wakeneth morning by morning, he wakeneth my ear to 
" hear as the learned. The Lord God hath opened mine 
" ear,* and I was not rebellious, neither turned away back. 
" I gave my back to the smiters, and my cheeks to them 
" that plucked off the hair ; I hid not my face from shame 
" and spitting; for the Lord God will help me."f 

Let the reader carefully observe, that the person, who 
speaks throughout, is the same, without the least intimation 
of a change : and who was this person, who united such 
divine dignity, authority, and power; so much meekness and 
condescension in teaching and comforting the weary; and 
such submission to the most contemptuous and cruel usage, 
with full confidence of victory and triumph ? Who but 
he who " endured the cross, and despised the shame, and 
" is set down at the right hand of the throne of God ?" 
In whom was this prediction ever fulfilled, but in Jesus of 
Nazareth ? Let the fulfilment of it in any other person be 
adduced, if there ever was any. It is a prophecy of a 
divine Messiah, Immanuel; who was treated with indignity 
and opprobrium, and who triumphed over all: and the second 
verse shews the reason, why the Jews have, during so many 
ages, been, as it were, divorced from the Lord. " Where- 
"fore when I came, was there no man? When I called, 
" was there none to answer ?" For according to the Evan- 
gelist, " He came to bis own, and his own received him 
* *ot."$ 

The prophecy of Daniel has already been considered, in 
another part of the general argument ; and, I am persuaded, 
that the Christian interpretation has been confirmed, not 
indeed beyond contradiction, but beyond all refutation. I 
shall here only call the reader's attention to the language 
employed, in respect " of Messiah the Prince," who should 
be " cut off, but not for himself." Our argument does not 
* Ps. xl. 6. + Is. 1.1-9. + John i. 11. 



304" ANSWER TO THE 

rest on the words " not for himself, 1 ' It is undeniable, that 
Messiah the " Prince" there spoken of, would, according to 
the prophet, "be cut 'off;" that is, die by violence, and not 
a natural death: while the language previously used, coin- 
ciding, as that expression does, with the words of Isaiah, 
shews, that while he died, in man's esteem as a criminal, 
he suffered in reality, not as a martyr, but as an atoning 
sacrifice for sin: "To make an end of sins," or of sin- 
offerings, " and to make reconciliation for iniquity, and to 
" bring in everlasting righteousness."* How could this be 
verified in king Agrippa, or in any other man, of whom the 
records of history make mention ? 

Again, Of whom does the prophet Zechariah speak, or 
rather Jehovah by him ? " I will pour upon the house 
" of David, and upon the inhabitants of Jerusalem, the 
" Spirit of grace and supplication ; and they shall look 
"on me, whom they have pierced; and they shall mourn for 
"him, as one mourneth for his only Son." The Christian 
interpretation is known. — It is Immanuel, who speaks of the 
Jews, whose ancestors " pierced his hands and feet," and 
temples, and sides, by the Roman soldiers employed in 
mocking and crucifying him ; whose blood the Jews impre- 
cated " upon them and their children ;" and whose posterity 
have, in every age consented, with full approbation, to the 
deed of their fathers ;t thus "crucifying the Son of God 
" afresh, and putting him to open shame :"J but who will 
ere long, by the " pouring out of the Spirit upon them," 
look to him with intensely penitent sorrow, and with obe- 
dient faith and love. May the Lord speedily vouchsafe this 
"pouring out of the Spirit" on Israel; and thus, according 
to another prophecy, " take away the stony heart out of 
" their flesh, and give them a heart of flesh ."§ 

* Dan. ix. 24. Is. liii. 10—12. + Matt, xxvii. 25. John xix. 37. 

Heb.vi. 6. + <rvnv$oKstle, Luke xi. 48. ^Ez. xi. 19, 20. xxxti. U5 — 27. 



RESTORATION OF ISRAEL. 305 

I shall close this part with another prediction from the 
same prophet. " Awake, O sword, against my Shepherd? 
" against the Man that is my Fellow, saith the Lord of 
46 hosts; smite the Shepherd." Who is this person, whom 
Jehovah owns as "his Shepherd?" not as one of his 
shepherds, much less c an idol-shepherd,' but exclusively his 
Shepherd? and " the Man," the only Man, who is "his 
"Fellow?" Is it not Immanuel; whose "name is Won- 
" derful, Counsellor, the mighty God, the everlasting Father, 
" the Prince of Peace ?"* Is it not he, of whom another 
prophet speaks, " I will set one Shepherd over them, and 
" he shall feed them, even my servant David ; he shall feed 
" them ; he shall be their Shepherd, and I the Lord will 
" be their God ; and my Servant David, a Prince among 
" them : I the Lord have spoken it ?"t Is it not he of 
whom Micah prophesies : — " Out of thee," (Bethlehem,) 
" shall he come forth unto me, that is to be Ruler in Israel ; 
"whose goings forth have been from of old, from 
" everlasting." — " And he shall stand and feed, in the 
" strength of the Lord, in the majesty of the name of the 
"Lord his God: and they shall abide: for now shall he be 
" great unto the ends of the earth ?"$ Surely this is He, 
whom Jehovah calls " My Shepherd : the Man that is 
" my Fellow." Could this language he used with truth of 
any other shepherd ? Where do we read any thing like it 
of David, or any of those who fed Israel most faithfully? 
No, here is " the good Shepherd, who laid down his life 
"for the sheep:" "the great Shepherd, who made our 
" peace by the blood of the everlasting covenant;" "Yea, 
"the chief Shepherd, who shall appear" to judge the 
world. § 

But what does " the Lord of hosts" say, concerning this 

* Is.vii. 14. ix. 6, 7. + Ez. xxxiv. 23, 24, % Mic. V. 2—J5. 

^ Jehn x. 11—14. Heb. xiii. 19, 20. 1 Pet. v. 4. 

2r 



306 ANSWER to 'rut- 

ins Shepherd? " Awake, O sword, against my Shepherd. 
" — Smite the Shepherd." How can this be ? — The sword, 
which Jehovah calls to awake, ' must be that of avenging 
justice. Why must this " sword smite his Shepherd ?" Let 
Isaiah answer the question: "He was wounded for our trans- 
egressions; he was bruised for our iniquities. — All we, like 
" sheep, have gone astray, we have turned every one to his 
"Own way; and the Lord hath caused to meet on him the 
" iniquity of us all." — " It pleased the Lord to bruise him : 
" he hath put him to grief; when thou shalt make his soul 
"an offering for sin; he shall see his seed; he shall prolong 
" his days; and the pleasure of the Lord shall prosper in 
"his hand."* 

Have we then no ground in the Old Testament to con- 
clude, that the promised Messiah, would, when he came, be 
rejected, despised, hated, persecuted, put to death as a male- 
factor, even crucified; yet die as an atoning Sacrifice for 
sin ? Certainly, these things ought not to be passed over 
in silence, or without notice; by him, who would disprove 
the Messiahship of Jesus the Nazarene. Certainly, these 
prophecies must all be satisfactorily explained, in another 
meaning; or else, our appeal to the Old Testament cannot 
be set aside, or resisted. Indeed I have by no means 
brought forward all the proof of this from the Old Testa- 
ment : but when what I have adduced, has been disposed 
of; some other Christian writer, (for my age and infirmities 
exclude the thought of my attempting it,) will cut out for 
the answerer further employment; if that ever be needful, 
which indeed I do not think it will be. 

Our next particular has been so far anticipated, that little 
remains to be done. 

3. It is predicted in the Old Testament, that the Messiah 
should arise from the dead, and ascend into heaven ; and 

* Is. liii. 



RESTORATION OF ISRAEL. 307 

that most glorious effects would follow his ascension and 
exaltation. 

They, however, for whose benefit I chiefly write, if once 
convinced of those facts, concerning the Messiah, which have 
been stated, will not require much proof of this particular; 
and without this conviction, all proof must be disregarded: 
it therefore is not requisite to enlarge upon it. 

The passage in the sixteenth Psalm can never admit of 
any other interpretation. "I have set the Lord always 
" before me: for he is at my right hand ; I shall not be 
" moved. Therefore my heart is glad, and my glory re- 
" joiceth ; my flesh also shall rest in hope : for thou wilt not 
" leave my soul in hell ; neither wilt thou suffer thy holy 
" One to see corruption. Thou wilt shew me the path of 
" life."* The person here speaking evidently considers 
himself as one, who was about to die and be buried; " My 
" flesh shall rest in hope," His soul would go into Hades, 
*?itftif the„ unseen world, but would not be left there : his 
body would be a corpse, but it would "not see corruption;" 
that is, not remain dead, so long as to begin to putrefy, and 
return to the dust. On the contrary, he was confident that 
he should arise, not to remain on earth, and die a second 
time, as those who were raised by miracle did; but that 
he should be shewn the path of life ; and enter the presence 
of God, " where is fulness of joy, and pleasures at his right 
" hand for evermore." — Now in what other person were all 
these particulars ever verified, except in Jesus of Nazareth, 
" the Holy One of God?" But I forbear: the apostle's 
argument is so conclusive, and proved so efjicacious; that I 
need only adduce it; not as authority; but as an argument, 
requiring an answer, in the same manner as my arguments 
may do : for I expect a Jew to consider it in the same 
light.—" Men and brethren, let me speak freely to you 
* Ps. xvi. 8—11. 



SOS ANSWER TO THE 

" of the patriarch David ; for he is both dead and buried, 
" and his sepulchre is with us unto this day. Therefore, 
c< being a prophet, and knowing that God had sworn with 
" an oath unto him, that of the fruit of his loins, accord- 
" ing to the flesh, he would raise up Christ to sit on his 
" throne : he, seeing this before, spake of the resurrection 
11 of Christ ; that his soul was not left in hell, neither did 
" his flesh see corruption." — In like manner, another apostle 
says; "He saith, Thou shalt not suffer thy holy one to 
" see corruption. For David, after he had served his ge- 
u neration, by the will of God, fell on sleep, and was 
" laid unto his fathers, and saw corruption : but he whom 
a God raised again, saw no corruption."* 

Indeed, every prediction of the glorious and enduring 
kingdom of the Messiah, (when once it is established, that a 
Messiah was predicted, who should bleed and die,) immedi- 
ately becomes a demonstration of his resurrection. Inti- 
mations of this are given, in several other scriptures, as, 
" Thy dead men shall live, together with my dead body 
" shall they arise. Awake and sing, ye that dwell in the 
" dust ; for thy dew is as the dew of herbs, and the earth 
"shall cast forth her dead:" Who here speaks? Even he 
who " is risen from the dead, and become the first fruits of 
" the resurrection ; who said, I am the Resurrection and the 
"Life!"t 

It is also foretold in the scriptures, that the Messiah 
should ascend into heaven, as introductory to the grand 
establishment of his kingdom. " Thou hast ascended on 
" high ; thou hast led captivity captive ; thou hast received 
" gifts for men ; yea, for the rebellious also, that the Lord 
" God might dwell among them."— Who is this, who as- 
cending on high, and leading captivity captive, received 

* Acts ii. SO— 32. xiii. 34— 3T. t Is. xxyi. 19. John xi. 25. 

I Cor. xy. 20. See also Hos. vi. 2. xiii. 14. 






RESTORATION OF ISRAEL. 309 

gifts for men? If Jehovah, from whom did he receive them? 
Yet the whole context speaks of Jehovah. If not Je- 
hovah, who is intended? Of whom are these things spoken? 
Is not the apostle's application of the passage, far more 
obvious and reasonable, than any other which can be 
adduced or imagined ?— " Wherefore he saith, when he 
" ascended up on high, he led captivity captive, and gave 
" gifts to men. Now that he ascended, what is it, but 
u that he also first descended into the lower parts of the 
" earth ? He that descended, is the same also who ascended 
u far above all heavens, that he might fill all things. And 
u he gave some apostles, and some prophets, and some 
16 evangelists, and some pastors and teachers, &c."* "There- 
" fore being by the right hand of God exalted, and having 
" received of the Father, the promise of the Holy Ghost, 
" he hath shed forth this, which ye now see and hear. 
M For David is not ascended into the heavens ; but he 
4 ; saith himself, The Lord said unto ray Lord, Sit thou on 
*' my right hand, until I make thy foes thy footstool."t 

I do not expect, that Jews should receive these quota- 
tions from the New Testament, as the word of God ; but 
can they deny, that they are at least very apposite and 
probable expositions of texts, which scarcely admit of any 
other intelligible interpretation? 

The consequence of the Messiah's sufferings, death, re- 
surrection, ascension, and exaltation, as " a Priest upon 
" his throne," at the right hand of the Father; in respect 
of those, whether Jews or Gentiles, who were " his people, 
" willing in the day of his power ;" has already appeared, 
in that part of the work, in which the effects of the coming 
of Jesus are considered. Far more might indeed be added, 
concerning the predictions which clearly foretold these effects, 

* Ps. lxviii. IS. Eph. iv. 8—12. t Ps. ex. 1, 2. Acts ii. 33-35. 



310 ANSWER TO THE 

and connected them with his humiliation: and something has 
been adduced, on the fifty-third of Isaiah and on the 
twenty-second Psalm, to this effect. But I would now hasten 
to a close. 

I have only one more subject to adduce, which must not 
by any means be passed over; yet I mention it with a kind 
of trepidation ; lest I should seem, as a Gentile, ' to boast 
' over the Jews/ or not to have suitable candour and 
good will towards them. But the facts are undeniable; 
namely, the desolations of Jerusalem and the temple in less 
than forty years after the crucifixion of Jesus : with the 
unspeakable miseries endured by the Jews, and the incre- 
dible slaughter made of them, during the siege of Jeru* 
salem, as recorded by their own historian Josephus ; and 
their despised and oppressed condition ever since, for 
above seventeen hundred years. These facts have exceed- 
ingly perplexed the Jews themselves ; and they cannot 
account for it, that their sufferings, since the destruction of 
Jerusalem by the Romans, have continued so much longer 
than the Babylonish captivity did; though they had not 
previously been guilty of any direct idolatry. It would 
however answer little purpose, to assign the reasons of this 
most extraordinary event, from the writings of Christians, 
or even from those contained in the New Testament: but 
it is of the highest consequence to call the attention of the 
Jews to what their own prophets spake on this subject. 

It is the design of these testimonies, to ascertain indis- 
putably, what has been the real cause of these dire and 
long continued judgments of God, on his ancient people; by 
shewing the manner in which some of the prophets connect 
the rejection, sufferings, and death of the Messiah, with the 
desolations of Jerusalem, and the dispersion of the Jews. — 
Thus Gabriel says to Daniel : " After threescore and two 
" weeks, Messiah shall be cut off, but not for himself: 



l 



RESTORATION OF ISRAEL. 311 

u and the people of the prince that shall come, shall destroy 
" the city and the sanctuary ; and the end thereof shall be 
* with a flood, and to the end of the war desolations are 
" determined. And he shall confirm the covenant with many 
" for one week ; arid in the midst of the week, he shall 
" cause the sacrifice and the oblation to cease. And for the 
IC overspreading of abominations he shall make it desolate, 
" even until the consummation, and that determined shall be 
" poured upon the desolate."* 

What attentive and impartial reader can help seeing and 
acknowledging, in this prophecy, the connexion between "the 
u Messiah being cut off," and the predicted desolations? 
Is it not here expressly foretold, that the coming of the 
Messiah, and his sufferings and death, would eventually oc- 
casion, at least, the desolations of Jerusalem, the termination 
of the temple-service, the awful miseries inflicted on the 
Jews by the idolatrous Romans, and the introduction of their 
permanent dispersion ? And did not these events follow 
speedily after the Jews had cut off our Lord Jesus Christ ? 
It is in vain to criticise on single words or expressions, or 
to make objections to this or the other explanation: nothing 
but an interpretation of the whole prophecy, and of 
every clause, in another more satisfactory manner; grounded, 
as ours is, on known and undeniable facts ; can do any thing 
effectual to obviate the conclusion, that Jesus is the Messiah, 
and that, by rejecting and crucifying Mm, and cruelly per- 
secuting his disciples, the nation of the Jews filled up that 
measure of iniquity, which brought upon them their past 
and present sufferings. — " O Jerusalem, Jerusalem, thou that 
** killest the prophets, and stonest them which are sent unto 
& thee, How often would I have gathered thy children, even 
<{ as a hen gathereth her chickens under her wings and ye 
" would not! Behold, your house is left unto you desolate. 
* Dan. x. 26, 27. 



312 ANSWER TO THE 

"For I say unto you, ye shall not see me henceforth, till 
« ye shall say, Blessed is he that cometh in the name of 
" the Lord."* These calamities therefore will last, till the 
" Spirit of grace and supplications be poured on them, and 
" they shall look" with penitent sorrow and genuine faith 
" to him whom they pierced," and have crucified afresh 
through all succeeding generations. But then the "Foun- 
" tain for sin and uncleanness shall ' be opened for them." 
For in that day, when God shall restore Israel, they 
shall thus look unto him whom they pierced. t 

Another prophecy of Zechariah must here again be ad- 
duced. " Awake, O sword, against my Shepherd, against the 
" Man that is my Fellow, saith the Lord of hosts. Smite 
" the Shepherd, and the sheep shall be scattered ; and I will 
" turn my hand upon the little ones. And it shall come 
" to pass, that in all the land, two parts thereof shall be 
"cut off and die, but the third shall be left therein. And 
« I will bring the third part through the fire ; and I will 
" refine them as silver is refined, and will try them as 
"gold is tried; and they shall call on my name, and I 
" will hear them. I will say, It is my people, and they 
" shall say, The Lord is my God. Behold the day of the 
"Lord cometh, and thy spoil shall be divided in the 
" midst of thee: and I will gather all nations against 
"Jerusalem to battle; and the city shall be taken, and 
"the houses rifled, and the women ravished; and half of 
"the city shall go forth into captivity; and the residue of 
"the people shall not be cut off* from the city."J 

This passage begins with the death of the Messiah, the 
Shepherd and Fellow of Jehovah; by the sword of his 
avenging justice, yet by the wicked hands of the Jews. It 
proceeds, to shew the terrible vengeance of God on the 

* Matt, xxiii. 34-39. + Zee. xii. 10—14. xiii. 1. 

t z ec. xiii. 7—9. xiv. 1, 2. 



RESTORATION OF ISRAEL. 313 

nation, " two thirds shall die:" it points out "the remnant 
"according to the election of grace;" their trials, pre- 
servation, and sanctification. It proceeds to represent the 
dreadful siege and taking of Jerusalem; and to intimate, 
that half would be destroyed in the siege, or carried into 
captivity, and disposed of in different ways. Difficulties may 
lest on some expressions; but this is the undeniable outline. 
Namely, the Sword of Jehovah shall first " awake against 
"his Shepherd:" and then, against those, who murdered 
his Shepherd, against the nation of the Jews, except a 
tried remnant; against Jerusalem, where his blood was 
shed; and finally, against the Roman empire, who had 
been the instruments, both of crucifying his Shepherd, 
and destroying Jerusalem and the Jews; not from regard 
to him, but from ambition, rapacity, revenge, and enmity 
to the true God and true religion. And can any reflecting 
and impartial man doubt, whether the past and present 
sufferings of the Jews were not the consequences of re- 
jecting and crucifying their Messiah, and that these events 
were here predicted? 

The Psalmist also concludes a doleful account of his 
sufferings, in which there is sufficient proof that he spake 
as the type of the Messiah, by saying, " Reproach hath 
" broken my heart, and I am full of heaviness : and I 
" looked for some to have pity on me, but there was 
" none ; and for comforters, but I found none. They gave 
" me also gall for my meat ; and in my thirst they gave 
" me vinegar to drink." He then proceeds, in this awful 
manner: "Let their table become a snare unto them; and 
" that which should have been for their welfare, let it 
" become a trap : Let their e3'es be darkened, that they see 
" not ; and make their loins continually to shake. Pour 
" out thine indignation upon them, and let thy wrathful 
" anger take hold of them. Let their habitation be deso- 

2s 



31 k ANSWER TO THE 

"late; and let none dwell in their tents. For they perse- 
" cute him whom thou hast smitten/ 1 (the Messiah;) "and 
* they talk to the grief of those whom thou hast wounded;" 
(his disciples.) "Add iniquity to their iniquity; and let 
u them not come into thy righteousness. Let them be 
" blotted out of the book of the living, and not be written 
" among the righteous."* 

Many of the passages in the Psalms, which appear as 
imprecations, may perhaps more properly be rendered as 
prophecies : yet in either way they should not be under- 
stood, as pertaining to the personal enemies of the Psalmist, 
but to those of the Lord and his Messiah, of whom Da- 
vid was an eminent type. But the passage here quoted is 
strictly an imprecation; several of the verbs being in the 
imperative : and there is scarcely room for a doubt, but 
that they denounce sentence against the Jewish nation for 
rejecting and crucifying their Messiah, and persecuting his 
apostles and disciples. If, indeed, these words stood alone, 
in this argument, some doubt might be entertained ; and an 
immense difficulty must remain, concerning the speaker, 
supposing him inspired by the Holy Spirit; and the per- 
sons intended, and the manner in which the prediction has 
been fulfilled. Certainly David, according to the history, 
was, during Absalom's rebellion, by no means disposed 
thus to curse his opponents ; and, after its termination, no 
special judgments fell upon Israel, answerable to them: and 
when, on his numbering the people, wrath was upon them; 
he considered it as the punishment of his own sin, and 
prayed, " Lo, I have sinned, and done wickedly: but 
tc these sheep, what have they done? Let thine hand be 
" against me, and against my father's house. "t But when 
we view the words of the Psalm, in connection with the 
clear and express predictions, before considered ; their import 
* Ps. lxix. 20—28. + 2 Sam. xxiv. 17. 



RESTORATION OF ISRAEL. . 315 

and fulfilment is evident; and the application of them in 
the New Testament fully satisfactory.* 

Several other prophetical indications to the same effect 
might be adduced :+ but these are the most clear and 
decisive; and they are quite sufficient. I shall however 
adduce again the words of God by Moses. " I will raise 
"them up a Prophet from among their brethren, like unto 
" thee ; and will put my words in his mouth ; and he shall 
" speak unto them all that I shall command him : and it 
" shall come to pass, that whosoever will not hearken unto 
" my words which he shall speak in my name, I will 
"require it of him. "J If the Messiah be meant, . and if 
Jesus were the Messiah ; there can be no longer any 
doubt concerning the consequences of the Messiah's coming, 
the rejection by the Jews; or concerning the real cause of 
the long continued calamities of the nation. " Do not 
"think, that I will accuse you to the Father: there is 
" one that accuseth you ; even Moses, in whom ye trust. For 
" had ye believed Moses, ye would have believed me ; for 
" he wrote of me. But if ye believe not his writings, how 
" shall ye believe my words ?"§ 

Thus, I trust, it has been shewn, that the prophecies 
of the Old Testament, if read attentively and repeatedly, 
and carefully compared with each other, by any competent 
person, who could, (if that may be supposed possible,) 
consider himself wholly unconcerned in the result ; would 
appear to him, to predict a Messiah, who would meet with 
a contemptuous and hostile reception from his own nation; 
who would, notwithstanding his wisdom, holiness, meek- 
ness, and numerous miracles of love and mercy, lead an 
afflicted and suffering life, and this closed by a violent 

* Acts i. 20—22. Rom. xi. 7—11. + Mai. iii. 1—4. iv. 1. 4, 5. 

t Deut. xviii, 18, 19. Comp. Acts iii. 22,23. vii. 35—37. 51—53. 
^ John v. 45—47. See also Matt, xxiii. 34—37. Luke xi. 49—51. 
xiii. 33—37. ' 1 Thess. ii. 15, 16. 



316 ANSWER TO THE 

and ignominious death, by that kind of punishment, which 
the law pronounced accursed;* as a Malefactor in man's 
estimation, as an atoning Sacrifice for sin, in the judgment 
of God : That, while he died with malefactors, he would be 
buried in the tomb of a rich man : that according to the 
prophets, he would arise from the dead, before his body 
" began to see corruption :" That " he would ascend to hea- 
" ven" as a triumphant Conqueror, to be seated "at the right 
ec hand of God." That in his high exaltation as 6C a Priest 
" upon his throne," he would establish a glorious, extensive, 
permament, and increasing kingdom: And that the imme- 
diate effect to the Jewish nation, (a remnant excepted,) 
would be, their rejection for a season from being the pe- 
culiar people of God, who would leave " their name as a 
"curse to his chosen; for the Lord God would slay them, 
u and call his people by another name;"+ together with the 
desolation of Jerusalem and the temple; the termination, or 
at least, the long-continued interruption of almost the whole 
ceremonial of Moses ; and the dispersion of the wretched 
remains of the Jews, through the nations of the earth. 

I have already so often shewn it; that I have not in 
this part particularly stated what, I firmly believe, such a 
student of prophecy would conclude from the Old Testa- 
ment, of c the Restoration of Israel ;' by receiving, in pe- 
nitent faith and love, their long rejected Messiah, and 
their subsequent honour and distinction of love and grati- 
tude from all other nations, now converted to Jehovah 
and his Christ, as the channels, through which all the 
blessings of true religion, and eternal salvation, have flowed 
to them. 

And now, after this whole argument, I can most confi- 
dently adopt the apostle's words, " Brethren, my heart's 
" desire, and prayer to God, for Israel is, that they might 
* Gal. iii. 13. + Is. lxv. 15. 






RESTORATION OF ISRAEL. 31? 

H be saved." — The argument cannot be done justice to, 
without bringing forward many things which strongly imply 
blame, to the former and present generations of the Jews : 
but, God knoweth, that this is not done, in any self- 
preference, or disposition to glory over them. There is one 
thing peculiarly pleasing to me, in stating my views to 
them; that I am not constrained to say with Jeremiah, 
" I have not desired the woeful day, O Lord, thou know- 
" est." I trust u the woeful day" with Israel is nearly 
terminated, and that blessed and glorious times, to that 
nation especially, though not exclusively, are at hand. It 
is not likely, that I should live to witness them: but it 
seems to my feeling, as if the knowing of them, would 
add extacy to joy even in heaven; and I should count it 
one of the greatest honours and pleasures of my life, if 
any thing I have written should, in the smallest degree, 
contribute to it. I have not, that I know of, written one 
line, but in the spirit of love ; and in transcribing my rough 
draught, I have been continually reminded of the words of 
Pope. 

1 Poets lose half the praise they would have got, 
' Were it but known what they discreetly blot. 

In the eagerness of my natural spirit, many things were 
put down in the sketch ; which they who love controversy 
would probably have better approved, than what I have sent 
to the press : and I am aware, as in other- instances, that 
the popularity of the work will suffer by the suppressions; 
but not the usefulness, which is of infinitely greater impor- 
tance ; and unless we can defend Christianity, and its 
doctrines, in the Christian spirit of meekness and love, we 
may obtain the praise of men, but "shall not be partakers 
of "the honour which cometh from God only." Much 
I have expunged, lest I should give needless, or injurious, 
offence; and if any thing remains of this kind, I must 



318 ANSWER TO THE, &C. 

intreat a candid construction: for though convinced that 
u the fruit of righteousness is sown in peace of those who 
"make peace;" I am not in all cases able to discern, what 
may be inconsistent with this, in what I have written ; or 
to come up to the standard, which I would prescribe to 
myself. 



FIWIS, 



INDEX. 



N.B. The single inverted commas, in this Index, mark Mr. CroolVs words,'" 
and the double inverted commas mark quotations from scripture. The 
Figures mark the pages in the Answer. 0. T. stands for the Old Testa' 
ment. N. T. for the JVew Testament, 



A. 
Abner. — The assertion of a modern Jew, that Abner wrote the cxth Psalm, 

and addressed David, proves the difficulty which that Psalm gives the 

more reflecting Jews, 24. 
* Abraham was forty-eight years old, when the earth was divided.' — Abram 

was not born, according to Moses, till after the death of Peleg, who had 

his name from that division, 155, 156. 
— — The true son of Abraham, 258. 

Adam. — No mystery in his name, 180. — The first and second Adam, 301. 
Advantages, which the state of the surrounding nations, and of the church, 

gave Mohammed, 72 — 74. 
Age. — That in which Mohammed lived, noted for ignorance, and only ex- 
ceeded by those which followed, 72. 
Agrippa. — 'King Agrippa was Messiah the prince.' (Dan. ix. 25.) Some 

account of Agrippa : the extreme absurdity of the notion, 48 — 50. 
All. — The word all added in Gal. iii. 10. does not alter the sense in the least, 

226.— It was taken from the Septuagint, 226, 227. 

-A Jew should not blame St. Paul for following a translation made by 

Jews, 227. 

All is added by Mr. C. without any warrant, in another citation, 252. 

Allotment of the earth, by regular division, to the seventy families of 

Noah, a mere dream. It could not have been carried into effect, without 

the most stupendous miracles, 233, 234. 
Almanacks. — New impostures spring up ; last their time ; are out of date, 

and succeeded by others, like Almanacks, 133. 



320 INDEX. 

Ambition and the malignant passions encouraged by Mohammedism, 77. 

Angels, whether man was created superior to angels ? 51, 52. 

— — * Not called the sons of God' — Not correct, 211. 

■ Ministered to Israel.' And to those who were not of Israel, 242. 

See Guardian. 

Angel.—" The Angel, who redeemed me from all evil, bless the lads."— 
Who was this Angel ? 30. 

Answer. — Mr. C.'s book seems to challenge an answer, 3. 

Arabs, among whom Mohammed arose, and obtained his first triumphs, ex- 
tremely illiterate, 72. 

Ascend. — Predictions in the 0. T. that the Messiah would ascend into heaven, 
308, 309. 

Association, in Mr. C.'s mind, between the coming of the Messiah, and the 
Restoration of Israel, leads him constantly to assume, as true, the very 
thing which ought to be proved, 56, 57. 

Associators of creatures, or of the Son of God with God, in worship, con- 
demned in almost every chapter of the Koran, 74. 

Atonement, according to the Old Testament, made, either by the condign 
punishment of the criminal, or by the innocent suffering death instead 
of the guilty. The cases of Moses and of Phinehas, 233, 234. 

B. 

Bare. — " He poured out his soul unto death, and bare the sin of many, and 

" made intercession for the transgressors." — Have these words any meaning ? 

292, 293. 
Bear. — " My righteous Servant shall justify many, for he shall bear their 

" iniquity." Can any other, except the Christian interpretation, be put 

on these words ? 293. 
Bible Society, British and Foreign, the principal " Standard bearer," 

" lifted up by the Spirit of God," against " the enemy, when he came iu 

" like a flood," 86. 
————— A respectful hint to its truly honourable conductors, on the 

contents at the head of each chapter, in their English Bibles ; which are a 

comment, and often a bad one, 248. 
Blessed. — Moses did not desire that Israel should be blessed, more than 

St, Paul did : and we would emulate him, 229. 
Blessing. — No blessing on Israel, merely as having the law, intimated ii 

O. T. 229. 
_— — The honour of being- a blessing to the nations, which belongs to 

Israel, more desirable, than a monopoly of the blessing, with curses on 

others, 109, 1 10. 
«J That in Num. vi. 23—27, not dissimilar to that 2 Cor. xiii. 14: 



and accords in some respects with the form of Christian baptism, 267, 268. 
Blessings, spiritual and earthly, distinguished, 161 — 163. 
— Those, which we Gentiles need, and expect from the Messiah, 



249. 



INDEX. 321 

Blood. — All instituted worship, from Adam's fall to the death of Christ, con- 
nected with the shedding of blood, &c. Yet this, after 4000 years, ceased 
all at once, soon after the death of Christ. How is this, as the appoint- 
ment of God, to be accounted for? 204, 205. 

— . * of Israel cries for vengeance.' — What blood is here included ? All 

Mood cries for vengeance on the impenitent murderer, 244. 

Boasting, or glorying, of Gentiles, whether Christians or not, over the Jews, 
certainly wrong, but by no means common, 63. True Christians are far 
from it, and others think too little about such matters, 254. 

Bourbons, Restoration of, seems to militate against the vast importance 
attached to the French Revolution, by Mr. C. and many Christian expo- 
sitors, 209. N. B. This was printed before the late unexpected changes, 
and nothing is further built on it. 

Breaker. — Mic. ii. 13. If meant of the Messiah, may be applied in a 
variety of ways, distinct from that selected by Mr. C. 259. 

Britain. — It is acknowledged by Mr. C. that Jews are better treated in 
Britain than elsewhere: and this arises from Christianity being better 
understood among us, 3. 

Bruise.—'* It pleased the Lord to bruise him: — when thou shalt make his 
*' soul an offering for sin." Who is here meant ? 291 . 

* Bushel of line wheat,' (Mr. C.'s emblem of Israel,) considered, 234, 235. 

C. 

Captives, including females, as well as the spoil, (a tax being paid,) under 
Mohammed, belonged to the captors; while slavery, death, or embracing 
his religion, were proposed to their choice, 78. 

Carnal mind. — " The carnal mind" which chooses such things, as Mr. C. 
says the Jews want from the Messiah, " is death," 249. 

Castle. — That of Moses. According to Mr. C. Christianity and Moham- 
medism are built upon it, and shall fall ; but the castle of Moses shall 
stand for ever. This compared with the prophets, &c. 92, 93. 

Ceremonial law. — Malachi shews that the Gentiles will become the ac- 
cepted worshippers of God without it, 255, 256. 

Challenge.— Mr. C.'s book challenges an answer, and he expected one, 3, 4. 

Chronology, Inconsistencies in Mr. C.'s, noted, 56. 

Church, Christian, was corrupted by idolatry, sunk in gross ignorance, 
divided and enfeebled, when Mohammed succeeded in establishing his im- 
posture, 72, 73. 

Circumcision, * The seal and crown as given to Abraham:' yet Edom and 
Ishmael, and all the Mohammedans, share it! 193. 253. 

Cobweb of seventies swept away, by comparing the dates in Genesis with 
Mr. C.'s, 208. 

Come. — Shall the Messiah come twice ? 94 — 90. 

Cometh.— The Messiah called by the ancient Jews, " He that cometh:" yet 
after above 1700 years, no Messiah, but Jesus, is come, 40. „ 



322 INDEX. 

Coming. — * Time of the Messiah's coming, an unknown mystery.' This con- 
sidered, 50. 

Fixed by Mr. C. to 6000 years from the creation: about 180 years 

hence, 51. 

. of Christ, how meant in the N. T. 63, 64. 



Commandments, * The ten, contained the whole law of Moses : as many 

* letters in them, as precepts in the whole law !' 146. 
Communicate.— Did we not desire to communicate to the Jews the blessings 

of the Messiah's kingdom, rather than to share the dominion which they 

expect; we should leave them to their vain dreams, 249, 250. 
Conclusion, conciliatory, 317, 318. 
Conduct of the dispersed Jews has not been suited to impress mankind 

favourably as to their religion, 236, 237. 
Connection, in the prophecies of the O. T. between the rejection and 

violent death of the Messiah, and the desolations of Jerusalem and the 

temple, &c. 310—314. 
Conqueror. — s The Messiah, the Conqueror of the world,' 246. 
Contents, at the head of each chapter, in our smaller Bibles, an inadequate, 

and often very erroneous, comment, 247, 248. 
Controversy, between Christians and Jews, has not been hitherto conducted 

on a comprehensive and enlarged plan, 4. 
Conversion of the Gentiles to the true God, may confidently be expected, 

59, 60. 
Covenant. — " He shall confirm the covenant with many for one week; in 

" the midst of which, he shall cause the oblation to cease." This must be 

done by the Messiah predicted in Dan. 46. 
— Shewn from the prophets, that God would, under the Messiah, 

make a new covenant with his people, 147 — 150. 

-That with Abraham and Isaac, &c; and not the Sinai-Covenant, 



to be remembered by God in favour of Israel, 158, 159. 
— — of works and of grace, 227. 



Country, This. See Britain. 

Crooll, Mr. Regretted, that he speaks so little, and with so little interest, 

about the vast concerns of eternity, 166, 167. 
Crucifixion, not a punishment used in Israel ; yet predicted of the Messiah 

by David, 298. 
Curse. — Insinuation, that Paul, like Balaam, wished to curse Israel, refuted, 

228, 229. 
Curses. — Moses pronounces many curses on disobedient Israel, 229. 
Cursed. — * He' (Abraham,) * cursed them,' the families among whom the 

earth was divided ; proved from a Psalm of David! 156. 
" Cut off from the land of the living," evidently spoken of the Messiah, 

compared with Daniel ix. 25, 26. 290. 
Cvris, the only heathen king called Messiah; the reason, 6. 



INDEX. 323 



Daniel.-- Not the words of God by Daniel; but those of Nebuchadnezzar's 

baffled magicians, quoted by Mr. C. 1 6. 
Reasons why the apostles might decline quoting his prophecy of 

Messiah, Dan. ix. 24 — 27, in addressing the Jews, 47. 

His prophecy briefly considered, 41 — 47. Fulfilled in Jesus, and 



in no other, 303, 304. 
David never treated in the manner described in the xxii. Psalm, nor any 

person except Jesus, 297. 
Day, First of the week specially noticed in the N. T. 201. 
Death, by which the prophets foretold, that the " Messiah should be cut 

" off," 286, &c. 
Declaration, Answer to, 3, 4. 

" Desire of all nations," must mean the Messiah, 36, 37. 
* Devils have power to prophesy ?' considered, 124. 
Die.— Whether the Messiah should die, or not, &c? 282. 
Disregard. — The author would disregard the controversy, could he consider 

the Messiah's kingdom as earthly, 166, 167. 
Dominion. — Should God assign converted Israel any dominion over other 

nations, they will use it in love, and their brethren will submit to God 

and to them for his sake, 196, 197. 
Dust of death.— He who speaks in the xxii. Psalm, after being brought 

" into the dust of death," bursts forth in praise and adoration, 299, 300. 
Duty. — ' It was his' (Jesus's) ' duty to have complied with their requests.' — 

The duty of an ambassador is to follow the instructions of his principal, 

and not the requests of those to whom he is sent, 126. The false prophets 

alone thus compliant, Ibid. 

E. 

Earthly.— What good can a mere earthly kingdom of the Messiah do all 

the former generations of Israel, or the present, or indeed any ? 167. 
Edom used as a general name of the enemies of God's people ; though not 

Edomites by birth. If so, Israel is a general name of God's people, though 

not Israelites by birth, 55, 56. 
Effects of Christianity, on morals, society, and even war; in hospitals and 

schools ; in undermining slavery; terminating gladiatorial shews, and the 

murder of infants, &c: all these good things arising from the coming of 

Jesus, 69. 
Elohim.— God. A remark on the word, 26, 27. 
Enemy.— Mr. C. not an enemy to Christians; his answerer no enemy to 

Jews, 3. 
Enemies. — The enemies to be put under Christ's feet, 246, 247. 
— ■ — — The Messiah will save converted Israel from all Gentile enemies ; 

but this implies neither vengeance nor lordly dominion^ 247. 



324 INDEX. 

Enemies. — The determined enemies of Israel distinguished, from such as re- 
pent of their enmity, and act as cordial friends, 252. 

Equal. — ' He,' Jesus, ' wished to set up for himself, and be equal with God.' 
— This compared with another passage in Mr. C. 119. 

Erellim. — Lion-like. Not Angels, but Hezekiah's ambassadors, 242. 

Established. — In consequence of the coming of Jesus, the worship of the 
true God, instead of abominable idols, was, within 300 years, established 
throughout the Roman empire, and has since been far more widely ex- 
tended, 68. 

Eternal punishment held by Mohammed; but so slated as admirably to 
serve his purpose of terrifying his opposers alone, 75. 

Everlasting salvation of many millions, if a true worship and a holy life be 
" things accompanying salvation," the consequence of the coming of 
Jesus, 68. 

Evil. — All the evils predicted against the Gentiles will be fulfilled; not all 
supposed by the Jews to be predicted, 243. 

Expect.— What events an unconcerned person would be led to expect, from 
a careful perusal of the prophecies, concerning the Messiah, as the word 
of God, 315, 316. 

Expectation, General, of a Ruler, or Rulers, immediately ', to arise out of 
Judah, about the time of Jesus, 39. 

Of ancient Jews from the Messiah : that of modern Jews pre- 
cisely the same, 163, 164. 

That of modern studious Christians, in general, concerning the 



Restoration of Israel and their felicity, precedency, and true honour, wheu 
restored, 164. 

And concerning the conversion of the Gentiles, and the sub- 



sequent state of the world, for at least 1000 years, 164, 165. 
Expectations. — The extreme vanity of all earthly expectations of the Jews 

from Messiah, exposed, 166, 167. 
Ezekiel's vision of a temple, &c, very obscure: insuperable difficulties 

attending a literal interpretation of it: nothing can be concluded from it 

till fulfilled, 157. 

F. 

Father. — 'A father is superior to his son:' not in nature, surely, but seni- 
ority, and as the superior relation, 280. 

" My Father is greater than I." — He who sends an ambassador, 

is, as principal, greater than the ambassador who is sent; or his superior, 
though of the same nature, 6*2. 

Fear. — k The Gentiles shall fear to come near restored Israel.' — Is it not 
more desirable, to be loved, than dreaded? 258. 

Finish.—" To finish transgression, to make an end of sin, to bring in ever- 
" lasting righteousness, and to seal the vision and prophecy." — All these 
belong to " Messiah the Prince," of whom Daniel prophesied, 45, 46. 



INDEX. 325 

Forced.—' The Gentiles forced to acknowledge God, &c. and to receive 

'punishment:' yet they come of their own accord! Jer. xvi. 19—21. 256. 
Forgive. — ' Do they imagine the Messiah will forgive them?' A vindictive 

spirit betrayed, 244. 
Forgiveness of sin, ' not with the Messiah,' considered, 31. 
Forgot. — ' Christ forgot the whole world.' — Witness his commission to the 

apostles, and his account of the day of judgment! 111. 
Fortune. — ' Good fortune attended him.' (Mohammed). What is fortune, 

in the creed of a Jew or Christian ? Fortune was a heathen goddess, 91, 92. 
' The last fortune of the Gentiles,' 242. 



Galatians.— Remarks on the objections to the doctrine of St. Paul; and 

against him, for inserting the word all. Gal. iii. 221—228. 
Gall.— " They gave me also gall for my meat, &c." Ps. Ixix. 21, fulfilled 

in Jesus, 303, 304. 
Genealogy of Joseph, in the line of Solomon, given by Matthew; that of 

Heli, the father-in-law of Joseph, and the father of Mary, in the line of 

Nathan, given by Luke, 8. 
— _ They who labour to prove both to be the genealogies of Joseph, 

perplex the subject, and labour in vain: Joseph could not be begotten both 

by Jacob and Heli, 9. 

-No Genealogy can prove Jesus to be the Son of David, accord- 



ing to some Jews, except he had a human father. This examined, 9, 10. 

— i -^Less depends on the Genealogies than the Jews suppose, 10, 11 . 

-Numbers owned Jesus as " the Son of David," before the 



genealogies were published, ibid. 

The evangelists only answerable for the faithfulness of theif 



transcripts, 10, 11. 

-How do Jews think to prove their expected Messiah to be 



" the Son of David," now all genealogies are lost? They cannot even 

imagine any clearer proof, than we have, concerning Jesus, independent 

of genealogies, 11. 
Gentiles. — '* Times of the Gentiles," 57 — 60. Millions of them turned from 

gross idolatry and iniquity, to the true worship and a holy life, in three 

hundred years after the coming of Jesus, 65, 70. 
— — Those among whom Christianity first triumphed, the most civilized, 

learned, and philosophical part of the world, in an age renowned for geniui 

and learning, 71. 

Its triumphs among uncivilized Gentiles not so fully recorded, 72, 

' No Messiah for the Gentiles,' considered, 98, 99. 

' Proof from the N. T. 100.' 

— All the families of the Gentiles to be blessed in the Seed of Abraham^ 



Isaac, and Jacob, 100, 101. 



326 l index. 

Gentiles — The kings of the Gentiles called on to " kiss the Son," and to 

trust in him, 101, 102. 

- Prediction in respect of the Gentiles, in Psalm xxii. considered, 102. 

In Psalm lxxii. 103. 

— Proof of a Messiah for the Gentiles, from many passages in Isaiah 

and the other prophets, 103 — 109. 
« 'No Messiah for the Gentiles;' that is, for Israel alone, not a hun- 



dredth part of the human race, or near it ; and neither in prosperity nor 

character, hitherto, peculiarly distinguished, 109, 110. 

" Israel shall shew forth my praise," ' but not the Gentiles,'— added 



contrary to the tenour of the O. T. 235, 236. 

* The Messiah no friend to the Gentiles,' 246. 

-Who laboriously concur in Israel's Restoration, will not be involved 



in the destruction of those who oppose it, 260. 

■All the Gentiles, according to Mr. C. will become servants to Israel ; 



but whether worshippers of Israel's God or not, is not made clear, 261. 

-Our views of the prophecies which speak of the Gentiles, as becom- 



ing servants to Israel, stated, 261, 262. 

As apolitical question out of our line, 263. 

-Conversion of, predicted, Psalm xxii. 300. 



Gibbon, Quotation from, respecting Mohammed, 88. 

Glory. — The glory of the second temple could not exceed that of Solomon's, 

except by the presence of Immanuel, 37, 38. 
Gon.—' Every man who said he was a God, never died a natural death.' — 

This considered, 265. 
Hebrew word for God plural. Several things of this kind Antitrini- 

tarians would not have chosen, or previously expected, 267. 
God and Man: — If Jesus be so, the language of the N. T. exactly what 

might have been supposed, 275. 
A few texts, at least seeming to imply this, in the O. T. should 

render all who reverence the oracles of God, more cautious and reveren- 
tial in speaking on the subject, 25, 26. 
Gog, Battle of, not intended by Joel, in the close of the second chapter, 

253, 254. 
Good.—' Jesus could do no good to Israel.'— Not to those of Israel, who 

would not have him to save and rule them, 56. 
— — — ' One good family ;' a right to the ' oracles,' &c. This language com 

pared with scripture, 154, 155- 
Good will of increasing numbers among Christians to the Jews; their prayers 

for them; and readiness of mind to render converted Israel all desirable 

honour and respect, 247. 
Grasp. — ' It is vain for the Gentiles to grasp at the dominion of the world; 

that is, under the Messiah. What Gentiles do grasp at this? 195, 196. 
Guardian Angels, over different countries, an unscriptural notion, fraught 

with absurdity, 152.208. 



INDEX. 327 

H. 

Halter, Mohammed professed to restore the religion of Abraham, the ortho- 
dox, or the Halter. The reason of that title, 73. 

Heaven. — Mohammed's sensual heaven crowned his licentious religion, and 
gave it vast attraction to the carnal mind, 77, 78. 

Heroism. — To prove from the N. T. that none but Jews will be servants of 
God, is no common degree of heroism, 60, 61. 

History, that of Jesus, and of the first introduction of Christianity, con- 
tained in the N. T. the only original record, of the greatest revolution 
which ever took place on earth. Neither Jew nor Gentile published any 
narrative to confront that of the Christians themselves ! Even modern 
opposers draw their information from the N. T. ! An extraordinary fact j 
and without parallel, as a testimony to the veracity of the historians, 130. 

Honour, which will be voluntarily rendered to Israel, when converted, by 
all Christians, as the source of alllheir blessings, 164, 165. 

I. 

Idolatry. — ' If idolatry had not been taken from Israel, Israel would have 
' been lost among the nations,' 232, 233. 

The worship of Jesus not idolatry, as he is " the mighty God," 

" God over all :" but is there no danger, lest the Supreme Being of Anti- 
trinitarians, should be found an Ens rationis, and no more the true God 
than Baal or Jupiter? 274, 275. 

Immanuel, the name of the Ylrgin's Son, 17. 

Impostor.— Did ever impostor, having declared, that being put to death, he 
would rise from the dead, establish his imposture by fulfilling his word? 140. 

Inferiority, What kind of, in respect of the persons in the Trinity, Trini- 
tarians admit; viz. that of sending and being sent, 273. 

Intend. — * Did God intend to impose on Israel, and to lay a great stumbling 
i block ?' What say the prophets ? 1 1 5, 1 1 6. 

Interpretation of Isaiah liii. No plausible one yet given, except that of 
Christians.— Without a satisfactory interpretation of the whole, on some 
other ground, ours must stand, notwithstanding objections, and detached 
criticisms, 294. : . 

Isaiah, Fiftieth chapter, a prophecy fulfilled in Jesus, which points out the 
cause of the present rejected state of the Jews, 302, 303. 

the fifty-third chapter. It has been publickly said, that the Jews are 

forbidden to read it, and this remains, I believe, uncontradicted, 281. 

— — — Some parts of it adduced and explained, 282—289. 

Israel.— "I am not sent but to the lost sheep of the house of Israel," 110, 111. 

" Lost sheep of," far different from * the wicked shepherds of,' 112. 

« Was to be made blind ;' ' was to be made guilty, &c.' — A general 

stricture on the whole passage, 117. 

The cause of Israel's dispersion, and the termination of it, 1 17, 118. 

- — — ■■— * Israel the Messiah, and the Messiah Israel, briefly noticed, 120. 



328 INDEX. 

'Israel elected king of this world, before it was created.'— Facts have 
hitherto been irreconcilable with this, 193, 194. 

fulfilled in Christ and the true Israel, 195. 

Alone ministers.'— Only the priests and Levites could be stated minis- 



ters of religion : but the prophets predict ministers of religion from among 
the Gentiles, 231, 232. 

— — Other ministers of religion must be absolutely needful to convert the 
world, and to the world when converted, 232. 

' No Israel, no world,' 240. - 

The true Israel, 241 , 242. 



J. 

Jannes and Jambres. — Tradition of the Jews concerning them ; and that 

of Mohammed, that they were converted and martyred by Pharaoh, of 

equal authority, 124. 
Jehovah.— Prophecies, in which One who calls-himself Jehovah, and speaks 

the language of Deity, says also, "Jehovah hath sent me," 268—270. 

Compared with some texts in the N. T. 270. 
Jew — "The Jew first, and also the Gentile."— St. Paul had no reference to 

the state either of Jew or Gentile in this world, 60. 
1 Jews a blessing to the nations :' quotation from a sermon on this subject, 

Zech. viii. 20—23., 62. 
Tens of thousands, perhaps hundreds of thousands of Jews, brought 

from a formal, or grossly wicked life, to become spiritual worshippers of 

God, and holy characters, between the opening of the gospel by John 

Baptist, and the destruction of Jerusalem: all, the consequence of the 

coming of Jesus, 67. 
The acknowledged better treatment of Jews in this country than in 

others, an effect of the coming of Jesus, 69, 70. 
Not illiterate, or uncivilized, when Jesus appeared : and excessively 

attached to the ceremonies of the law, and the traditions of the elders, 71. 
Not Jews exclusively meant by the apostle, when he says, " as many as 

" are of the works of the law are under a curse," 225 — 228. 
Joel, prophecy of, ii. 28—32. considered, 121, 122. 
Joseph,—' Messiah, Son of Joseph.' The prophets say nothing of him, 253. 

K. 

Key. — The apostle John's words, (Rev. i. 4—6.) as a key to open Isaiah's 
prophecy, (liii. 4 — 6.) 289.— Another similar instance, 299. 

King.— 4 ' Thy King cometh ;" Zion's. Mr. C. adds, 'but not of the Gentiles:' 
yet the Gentiles are mentioned in the next verse, Zech. ix. 9, 10. 98, 99. 

Kingdom.— Daniel predicted that the Messiah would come under the last of 
the four great kingdoms : but that he should come, and be cut off, before 
the desolations of the sanctuary, &c. His final success, not his fir't coming, 
is fixed to the time subsequent to the division of the fourth kingdo 
93, 94. 






INDEX. 333 

Nations. — * It is not said "Rejoice all ye nations;" Dent, xxxii. 36. but sow*?, 
1 those who never troubled Israel.' Assyria and Egypt are mentioned by 
Isaiah with special favour, (Is. xix. 23 — 25:) did they never trouble 
Israel? 245. 

^//nations are mentioned in other prophecies, Ibid. 

Nature, distinct, of the religion which Mohammed, and of that which Jesus, 
established, 74 — S3. 

Need.— What we " sinners of the Gentiles" need from the Messiah, 250, 251 . 

The Jews need the same, though not aware of it, 251. 

Nothing.—' The word of God came to nothing,' answered, 110. 

Number of Mohammedans, supposed to exceed that of Christians, 70, 

O. 

Oblations, Legal, virtually ceased, when Jesus expired, 43, 44. 

Offering for sin. — " Thou shalt make his soul an offering for sin." Who 
is meant? 291. 

Old Testament. — Have we no ground in it, to maintain, that the promised 
Messiah, when he came, would be despised, hated, persecuted, and put 
to death, by the people and rulers, as a malefactor; but as a Sacrifice 
for sin, in the judgment of God ? 306. 

Omissions ; those of Mr. C. must be noticed, and the subjects omitted con- 
sidered, 281. 

Opinion, of the approaching conversion and restoration of the Jews, grows 
more and more general among studious Christians, 164, 165. 

Opinions.— Some opposed in controversy, which it seems difficult to believe 
were ever maintained. Rom.ii. 17 — 24. One similar in Mr. C. 229, 230. 

Oral law, or traditions, considered, 214 — 221. 

It is now written and commented on in thirteen folios ! 216. 

No hope of convincing Jews, till driven from the entrenchments 

of the oral law, 2 1 7. 

Moses, Joshua, and other receivers of the oral law, say nothing 

of it ; but much to the contrary, 217,218. 

- ' Each receiver of it, is as God in his age.' Who is then the 



present receiver ? or Who was the last? 219. 
-- Now no secret, 231. 



Ought. — 'God ought to have given the law to all of them.' — We should 
enquire what we ought to do, not prescribe what God ought to do, 151. 

P. 

Pairing the nations, and pairing Israel and the Sabbath, considered, 

197, 198-. 
Patrons, angels of this or the other country, 152, 153. 
Paul. — Attempt to prove from Paul, that the Messiah is not come ; from him, 

who spent and laid down his life, in testifying that Jesus was the Messiah ! 

53. 



334 INDEX. 

Paul.— His words (Rom. xi. 32.) accord with those of the prophets, 116. 

Perfection, absolute and relative, distinguished, 145. 

Persecution and oppression : both nominal Christians and Jews deeply 

criminal in this respect, 244. 
Physician. — " The whole need not a physician :" but many think themselves 

whole who are not, 251. 
Pierced. — " They pierced my hands and my feet," a prophecy of Jesus, 

297, 298. 
Pin. — The improvement of a story, compared to the making of a pin, 216. 
" Pine away in iniquities." Has not this been the case with Israel, ever 

since they crucified Jesus ? 54, 55. 
Place. — Probably, by ' a kingdom altogether earthly,' Mr. C. meant the 

place, in which the Messiah would reign, 168. 
Polygamy, and concubinage, allowed, as far as the licentious could desire, 

by Mohammed, 77. 
Portion — " I will divide him a portion with the great, because he poured 

* out his soul unto death, &c." 292—294. 
Preacher. — ' The Messiah not a Preacher.' Answered, 175, 176. 
Precedency, " in tribulation and anguish" at the day of judgment, given 

to wicked Jews, the meaning of the apostle (Rom. ii. 9.) 243—245. 
Predestination. — How held by Mohammed, 76. 
Pre-existence of the Messiah, clearly stated by Micah, 22. 
Prideaux (Dean) Quotation from him, concerning the 'oral law,' 215, 216. 
Priest. — The Messiah predicted as a Priest, 6. 

A Priest after the order of Melchisedek ; which, as the Son of 

David, he could not be, without disannulling the ceremonial law. The 
reasoning of St Paul on this subject, (Heb. vii,) absolutely unanswerable, 
205, 206. 

» Whether the' Messiah should be a priest or not? one of Mr. C.'s 

omissions, 281. 
Priests and Levites. — In what sense could God take of the Israelites, to be 
priests and Levites? (Is. lxvi. 21.) The tribe of Levi and the family of 
Aaron were such already; and those of other tribes could not be substi- 
tuted or added, according to the law, 260. 
" Poor of the flock," who would attend to the Messiah, distinguished by the 

prophet from the rest of the nation, 112. 
Prophecies. — Mr. C. explains several unfulfilled prophecies, nearly as some 
Christian expositors do; whether aright or not the author does not 
determine, 252, 253. 

Such as have been already fulfilled are our proper study : 

the unfulfilled replete with difficulty, 263, 264. 
Prophesy.— The author does not attempt to prophesy from the prophecies, 

209. 252. 
"Prophet like unto Moses," 210, 211. 220,221. 

-- Jesus proved to be a Prophet, as predicting future events, re- 



INDEX. -. 335 

specting Jerusalem, as " trodden under foot of the Gentiles" to this day ; 

and various other things, far more explicitly and particularly, than in the 

ancient prophets. Now, if in this sense a Prophet, then the Messiah. This 

the Jews feel, 120—122. 213,214. 
Prophets.— ' Thus became a whole nation, in one moment, prophets.' This 

directly contradicts the history, (Num. xi.) 129, 130. 

— Whether a prophet he superior to a high priest? 210, 211. 

Psalm, Forty -fourth. By whom written, and of whom? 243. 

Second. — What events does it predict? Does it not clearly indicate 

mercy to the Gentiles ? 246. 
-Twenty-second, begins and proceeds to the end, in language which 

never did and never can, throughout, suit any one except Jesus, whose 

"sufferings, and the glory that followed," it most particularly foretels, 

296—302. 
No confession of sin in it, as in the other Psalms composed by David 

in his afflictions, 296. 

— Sixty-ninth, some of it considered, 302. 

Purgatory in Mohammedism, 75. 

Purpose — ' Israel would not receive Christ: to what purpose was he sent? 5 

Answered by some other questions. The tendency of this species of rea^ 

soning, 114, 115. 

Q. 

Question. — The question to be debated in this publication is, * Whether 

the Messiah, predicted in the O. T. be already come, or not ? 5. 
What have been the effects of the coming of Jesus, on the state of 

the world, including Jews and Gentiles ? 65 — 70. 
How far, and in what cases, miracles are a proof of a Divine 

mission? 131 — 142. 
For what purposes, Israel and the Gentiles need a Messiah ? 

248—251. 
Quotation, remarkable, from a Jew in the eleventh century, on the long 

continued wrath of God against the Jews, and the cause of it* 34, 35. 

R. 
Reality. — Mr. C. intimates no doubt, as to the reality of the miracles re- 
corded in the N. T. but ascribes them, as the Pharisees of old did, to 

enchantment, 130, 131. 
Reason.—' The Jews had a good reason,' that is, for * murdering their wives, 

* and children, and themselves !' The conduct of prophets and martyrs 

contrasted with this, 237, 238. 
Receiver. — * Each receiver' (of the oral law,) * as good in his age as Moses.' 

How is this consistent, with there being no other prophet like unto 

Moses? 220, 221. 
Reception. — The reception, with which the prophets foretold, the Messiah 

would meet from his nation, 282 — 286. 



333 i.NDEX. 

Redeemer. — The Messiah allowed to be called a Redeemer ; a term at least 
as appropriate to Jehovah, as a Saviour, 14. 

Religion. — All the true religion now in the world, at least among Gentiles, 
is the effect of the coming of Jesus, 69, 70. 

Report.-- 4 The nations shall see the glory of Israel, and will cry out, " Who 
" hath believed our report ?" ' How could the Gentiles call this our report ? 
The only notice in Mr. C.'s book of Is. liii. 260. 

Restoration of Israel. — The title of Mr. C.'s book creates a difficulty to 
the answerer; as he firmly believes " the Restoration of Israel," 5. 

__ Opinion of studious Christians respecting it, 164, 165. 

_ — Not once in the 0. T. connected immediately with the 

coming of the Messiah; but generally with Israel's conversion from ini- 
quity and ungodliness, 53, 54. 158, 159. 

The coming of the Messiah often connected with pre- 
dictions of judgments on the Jews : the Restoration uniformly with spiri- 
tual blessings, 158, 159. 

Restored Israel, according to the prophets, will speak the language, not 
of boasting and self-preference, but of deep humility and self-loathing, 
234, 235. 

Reversed. — The order of the history, in Exodus, reversed by Mr. C. to 
prove his point. The whole passage adduced, with remarks on it, 127, 128. 

Resurrection of Jesus, proved by the most overwhelming accumulation of 
human testimony, established by the indisputable testimony of God him- 
self, 139, 140. 

. .. Predictions in the O. T. of the Messiah's resurrection, 306 — 308. 

Revival of learning, at the time of Luther's reformation, stayed the progress 
of Mohammedisra, 74. 

Rich. " His grave with the wicked ; with the rich in his death," (Is. liii. 9.) 

The Christian interpretation, 290, 291. 

Rudder. — ' The world a ship: Israel the rudder!' 198. 

S. 

Sabbath. — Views of Christians, as to its obligations* and thoughts on the 
day on which it is observed, 199—202. 

Whether a type of the Millennium ? 202. 

Sacrifices. — Are atoning sacrifices, according to the law of Moses, offered by 
the Jews at present? Especially, are the legal sacrifices offered on the great 
day of atonement ? 203. 

spiritual, if offered, cannot prove, that the ritual law is not abro- 
gated, or rendered impracticable, 203. 

Sanctuaries.— (Lev. xxvi. 31.) Mr. C. translates the word temples, and sup- 
poses the first and the second temple to be meant. This considered, 54. 

Sanhedrin, Heavenly. All spoken of it a mere fable, 152,153. 

Saviour. — l The Messiah not called a Saviour by Zechariah,' (ix. 9 ) Yet 
his prediction of great importance in the argument, 12, 13. 



INDEX., 3i9 

Kingdom of the Messiah, whether spiritual or altogether earthly, 156 — 167. 
An earthly, and a spiritual kingdom, separately described and 

distinguished, 161—163. 
il Kiss the Son;" what implied, 101. 
Koran.— The Koran contains the fewest ideas, and is the dullest book, which 

the author ever read, 91. 

L. 

Language.— 'When the Messiah comes, all will be of one language.' This not 
foretold. Zeph. iii. 9. considered, 64, 65. 

Which the prophecies, as fulfilled in Jesus, sometimes suggest to 

the Jews, 121. 

Law— of Moses, threefold; moral, ceremonial, and judicial : the two latter, in 
their grand requirements, have not been observed for ages; nor can be, in 
the present state of things. The moral law, always spoken of as superior, 
by the prophets, 142 — 144. All not perfect, in exactly the same sense, 
144, 145. 

New and mitigated. — The most general and pernicious of heresies 

subverting both Jaw and gospel, 144. Not a new law given, but anew cove- 
nant mediated by Jesus Christ, 147, 148. 

The most perfect law is not all that a sinner wants, to make him happy. 

He wants what no law can give ; but the mercy and clemency of the 
Prince, 149 — 151. 

"of Christ." What law is meant? 151. 

" of an ambassador, 169 — 1 72. 

Jews cannot obey the ceremonial law: all they can do, forms only mere 

fragments of a shattered structure, 204. 

« Christians boast about a new law ; Does it allow them to shed innocent 

' blood ?' Considered, 238, 239. 

Lawgiver, Meaning of the original word, Gen. xlix. 10. 32, 33. The law- 
giver has ceased from Judah above 1700 years, 34, 35. 

Lawsuit, between Jews, Christians, and Mohammedans. No judge but the 
parties; and of course the Jew decides in favour of Jews : but how will 
God decide ? 90. 

Leader.— The Messiah predicted as a Leader, 118, 119. 

Lengthen.— God does not lengthen the fixed and predicted time, for fulfilling 
prophecies, nor shorten it, 40. 

Liar.— 4 If any one will say, that man is God, tell him he is a liar,' 265. 

London Society, far from any competition with Jews, about the dominion 
of the world, under the Messiah, 196, 197. 

Its object, to make some compensation to Jews, for in- 
juries, committed by nominal Christians, in other ages and places, 239. 
Lord. — David called the Messiah his Lord, above 1000 years before the birth 
of Jesus: an unanswerable proof of the Messiah's pre-existence, and of 
his Deity, 23, 24. 

2 u 



350 " INDEX. 

Lord. — 'Moses the Lord of all the prophets.' The expression noticed, 

126, 127. 
Lord's day, spoken of, in the same manner, as " the Lord's Supper." The 

Christian's day of sacred rest, 201. 
' Lots cast hy the heavenly Sanhedrin,' 'and the lot which fell to the portion 

'of God,' 153, 154. 
Luck, good, oc6urs in the Prayer-book version of the Psalms, improperly: 

but not in our Bibles, 91. 

M. 
Madness — Cruel oppression drove the Jews to madness, 237, 238. 
Malachi, ' The great seal of the O T.' His prophecy considered, 218, 219. 
Man. — Christ being Man, no proof that he is no more than Man, 6, 7. 274. 

' If Jesus is Man, he is no God.' This answered, 15, 16. 

Was the Messiah to be a mere man like other men? 21. Proof to 

the contrary from many prophecies; and the question decidedly answered 

in the negative, 21 — 31. 
Materializing. — The charge of some Jews, against the doctrine of Christ's 

Deity, as materializing the Divine essence, shewn to be entirely ground- 
less, 275, 276. 
Mean. — ' What doth Paul mean :' 1 Cor. xv. 28 ? Answer, 271, 272. 
Melchisedek, only mentioned twice in the O. T. and in the N. only as to 

the High Priesthood of Christ, 207. 
Mercy and Forgiveiskss, not from law, but from another source, 225. 
Merit of fighting for the faith, and of works and prayers, in Mohammed's 

religion, 75, 76. 
Messiah. — The word used of Rulers, high Priests, and Prophets, 6. 
' When is the Messiah to come ?' Full proof from the 0. T. that 

he is already come, 31 — 47. 

-' The time of his coming unknown :' yet Mr. C. attempts to cal- 



culate it, 50. 

In fact scarcely any thing is so clearly predicted, Ibid. 

Was the Messiah to have a man, as his immediate father,^ or 



not? 16. 
If he was, no previous intimation required. If not, such inti- 



mation required, 16, 17. 

Answered in the negative, from Is. vii. 14. Gen.iii. 15. Jer.xxxi. 



22. 17—21. 

-The Prince, 47. 

'The kingdom of, not spiritual, but altogether earthly,' 156, 157. 

Called expressly God in the 0. T. 268. 

See Gentiles. 



Micah, propheey in, considered, 254, 255. 

Millennium. — Many think it will begin 6000 years after the creation, 51. 

■ The word not found in scripture. The reign of the Messiah 

not limited to it, 198, 199. 



INDEX. 331 

MiJiacles of Jesus, how a Jew will account for them ?' 122. 

' are a poor and miserable defence,' 122. 

* The wise men of Pharaoh performed the same miracles which 

* Moses did.' Disproved, 122, 123. 
' Are no proof of a Divine mission.' Some questions started on this 



position, 123. 

' To drive out devils is no miracle at all ; common men could do it;' 



Considered, 123, 124. 

■ Few undeniable miracles wrought publickly before powerful 

enemies, and challenging investigation, in support of an unestablished re- 
ligion, are recorded in history. Those of Moses and those of Jesus and his 
apostles, nearly, if not quite, the whole on record, 125. 141. 

— Some of Jesus's compared with some recorded in O. T. 125. 

Those of awful judgments alone, rendered Israel submissive to 

Moses, even after established as a prophet, 129. 

How far and in what cases miracles are the proof of a Divine 



mission? 131. 

Bad men have wrought real miracles, 131. 

and apparent miracles, by legerdemain and Satanical influence, 

131, 132. 
Cases in which what appear to us real miracles, do not prove a 

Divine mission, 132,133. 

Not the only support of Christianity, which perfects, instead of sub- 



verting, the religion delivered by Moses, 133. And has in this respect an 
advautage, as the latter rests more entirely on miracles, 133, 134. 

Two miracles, mentioned by Mr. C. wrought not by Moses, but 



long after, 134. 



Had Moses gone to Pharaoh, without miracles, he could not have 

succeeded, 134, 135. 
Difference between the miracles of Moses, and those of the magi- 



cians, 135. 

Moses and the sacred writers always appeal to the miracles 

wrought, 135, 136. 

There are other proofs, besides miracles, of the mission of Moses; 

and still stronger to that of Jesus: but without miracles, these proofs 
would never have been noticed, 136, 137. 

Benign nature of the miracles of Jesus: as easy at least, to strike 

the living dead, as to raise the dead to life, 138. 

The peculiar miracles of Jesus predicted by the prophets, concern- 



ing tke Messiah, 138. 

— Divine attestations to the greatest of the miracles of Jesus, even 

his own resurrection, 139. 

Are in general a proof of a Divine mission: as the Jews, in the 

days of Jesus and his apostles, felt and allowed, 140, 141. 
Popish, heathen, and Mohammedan miracles, in proof of a religion 

already established: not publick, nor challenging investigation, 141, 142. 



Sag INDEX. 

Miracles. — Mohammed's difficulties about miracles, 87. 

When wrought by a Jew, in behalf of Israel, not ' a poor defence. 

241- 

' To be wrought all over the earth, at the restoration of Israel,' 257. 

Misquotation of Is. lxi. I. noticed, 257, 258. 

4 Mohammedans, more numerous, than Christians,' 70. As circumcised. 

they are all competitors with Israel, as to the great seal of circumcision. 

253. 

Were all men consistent Mohammedans, what would be their 

" character? Were all men consistent Christians, what their character? 82. 
Mohammed/ — His triumphs compared and contrasted with those of Jesus, 

70—90. 
The state of the adjacent countries, and the character of the age, 

in which Mohammed succeeded, contrasted with the countries and the 

character of the age, in which Christianity was established, 71 — 74. 
Neither he nor his successors exhibited their religion before men 

capable of investigating its claims, and daring to do it, 73, 74. 
, — Nature of the religion which Mohammed, and which Jesus 

established, contrasted, 74 — 83. 

-Means, by which Jesus, and by which Mohammed, obtained 



success, contrasted, 83 — 90. 

—always mars, or pollutes, what he adduces from the O. T. 91, 



Mohammedism, with the superficial, who are a vast majority, the most 

specious rival of Christianity on earth, 89, 90, 
Monves, son of king .Agrippa, and cut off with him: the author cannot 

find out any thing about him, 49, 50. 
Morality of Mohammedism, very lax and slight, and sparingly treated 

of, 77. 
Moses.— 'When Moses was sent to Israel, they believed him.' — What say 

Moses and the prophets on this subject? 112 — 1 14. 
Motion. — Mohammed had great difficulty in setting his machine in motion; 

but that once fully effected, every thing combined to urge it forward; and 

Omnipotence alone could stop its progress, 79. 

Mystery The time of the Messiah's coming, no hidden mystery, 50. 

Mysteries.— Those relating to original sin, the person of Christ, the Trinity, 

redemption, regeneration, &c. wholly excluded from Mohammedism, 

which in these respects nearly resembles Socinianism, 74. 

N. 
Name of God; the " little Sanctuary," Ez. xi. 16. 202. 

One Name, one God three Persons, is our doctrine, 281. 

Nations, in the country where Mohammed established his religion by the 

sword, were at that time divided, enfeebled, and incapable of effectual 

resistance, 72, 73. 
ff All nations before Jehovah are as nothing." Is Israel to be 

excepted? 242. 



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